ofAdvanced Social Studies - Vol.1 - No.2 hope that just Tamil aspirations could rhe Nalional Question and the Tamil ed Books. Retrieved September 18, nation.org/books/Eelam/satchi e_National_Question_ r building blocks of cognition InRand Villiam F. Brewer (Eds.), Theoretical rslor. Hillsdale, NJ: Erlbaum. (NCAS) ryitimation of Power in Sri Lanka oks Basil Blackwell The Goncretization of Sinhalese into tic Fratricide and the Dismantling of Sciences r'ersity of Chicago Press. the Ethnic ldentity by Buddhist Pilgrimages: and ideology in newspaper reports A Historical Investigationl -rth Afrlcan press reports on the 1998 Social in Lesotho. Dlscourse & Society, R.G.D. JaYawardena* and ent State, Violent Society; Sri Lanka Abstract az Khawar (Eds.), lnternal Conflicts ublications. The Buddhist pilgrimages are a major factor that had an impact on ourse analysis, Volume 4. London.. llre formation of the Sinhalese cultureStudies andHumanities the concretization of the people' Uy looking at itfrom a soc anthropologyin point ofview, certain stories relating r Case studles of international and lo the lives of the early i abitants have proved that it is a historical truth, lsdale, NJ: Erlbaum. Social lhat concretization of the Ceylonese occurred was through pilgrimages The ress. London: Routledge slones of pilgrimages that occurStudies in the Buddhist literature are related to the )inions and ldeologies in Editorids sacred historical places and items that they visited Wth reference to these nternational Symposium of Critical the study observes how the pilgrimages demonstrated the social norms Social Life and Critical Thought tacts lhus developing Advanceda Sinhalese ethnic identity. of rantics and ideology D/bcourse & Advanced Keywords : Concretization - Ethnic ldentity - Pilgrimages - Rituals - Sacred Sitesfor - Social Norms ws media ln D. Paletz (Ed ), Political Journal p. 9 - 36) Cresskill, NJ: Hampton The pilgrimages that are made by people belonging to all religionsCentre have formed the social norms and identities of the culture to ,iscourse Analysis New Courant Lankawhich a particular group of the people belong ln the Buddhist society' Sri it has played an important role in formulating the Sinhalese ethnic alysis as ideology analysis. In C. National even today, a pilgrimage is a very important , Language and peace (pp 17-33) identity. To Buddhists, religious practice which comes from the history of Buddhism With the London: Lawrence Erlbawn 1. Retrieved lvay 18, 2007 from orial Percdeniya, S Lanka, 2009 tmil Nationalism: lts Origins and lJnivercfty of Peradeniya, nth and the Twentieth Centuries * Buddhist Studies, Universily of Percdeniya, Colombia press Senior Lecturct, Depatlment of Pali and Peradeniya, Sri Lanka e-mail : rgdiayaqg@yahao com St;lan,a taut1alar Advanr-d Sat tlt9lu1es Vat | - No 2

distribution of people all over the island,it is noticeable that there hao lleen a discrepancy ofthought among the Ceylonese in the early period. Even if there were any social norms in existence at that time, it was not sufficient enough to concretize the people When we consider their social aspirations in such an infoftnal society, it is apparent that there had been no strong cultural ties to unify them Before the arrival of Buddhism, there had been no historical evidence of an effective force to concretize the inhabitants in formina an ethnic identitv (NCAS)

lnhabitants in pre Buddhist Ceylon could not be identified with common characteristics rn socio-cultural, economicSciences or in any religious practices which formed the nucleus of the identity of the Sinhalese Fishermen, farrners.traders and the y;iddAs who inhabited the lsland Social showed different characteristics of their own, which prevented the unification of them into congruity of ethnicand group. lt may be accepted that people of different occupations and in different settlements couro not build this ethnic identity, because there was no social harmony arnongst thern. Pre-Buddhist religious practices as recorded in the yaksas. IMahavamsa are the beliefsStudiesHumanities of natives such as the Deyas and the Aiagas who had no ethnicin identity at all Social However, since the arrival of Buddhism, pilgrimages can be considered asStudies a factor which enabled the concretization of the people in the lsland into a Sinhalese ethnic identity Pilgrimage is an inhentedAdvanced religious practice that formed the culture and the behaviour ofof the inhabitants in the country Buddhism is a religion open to atl mankind,andAdvanced it does not consider racism, caste or social partisanship. Buddhistfor pilgrimages created a comrnon attitude and a common goal Journalfor ihe scattered inhabitants in the lsland Religion, language and the customs are the basis on which the people were Centre made to unite (Geertz,1 973.259) In order to determine Lanka some facts as cultural facts of concretization people in a society must use up the values and beliefs Sri equally (Jayasingh a,2005.44\ The very popular account of pilgrimages National of Sinhalr:se as recorded in the old literature. contains their beliefs and

values These are the factors that reflect the concretization of Sinhalese in common attitudes and consistent behavioural oatterns

Llnder the mrssron of Mahinda Thero, the Ceylonese were united together with Buddhism functioning in diverse ways on the lives oi all natives forming a common cultural trait. Since the embracinq of al of Advanced Social Studies Vol. | - No. 2 lln' oot)cretization of Sinhalese inlo lhe Ethnic ldentily by Buddhist Ptlgrimages: 71 sland,it is noticeable that there had lk(ldhism by the inhabitants, they also inherited an identity of their own, ng the Ceylonese in the early period. r:rxrsisting of language, literature, art, ethics thoughts and social norms. 'ns in existence at that time, it was llrrrjdhism is the major factor that had an impact on the formation of thepeople. When we consider their llro Sinhalese culture and the concretization ofthe people. This can be nal society, it is apparent that there 0(luated to something more than a blood relationship. When we look o unify them. Before the arrival of ot it from a socio-anthropology point of view, certain stories relating )rical evidence of an effective force b the lives of the early Ceylonese have proved lhat it is a historical (NCAS) ming an ethnic identity. truth, that concreiization of the Ceylonese was through pilgrimages Internalization of the accounts of pilgrimages in the minds of the t Ceylon could not be identified with Ceylonese was a major factor in the process of concretization. ultural, economic or in any religious Sciences JS of the identity of the Sinhalese Origin of Aspect of the Buddhist Pilgrimage e Vdddds who inhabited the lsland Social )f their own, which prevented the Pilgrimages and rituals are the practices approved by Lord rf ethnic group. lt may be accepted Buddha Kaliiga-Bodhi Jatakaya mentions aboutihreeand shrines which s and in different settlements could are meritorious to visit and pay homage to (Rouse,'1901:44) The ruse there was no social harmony origin of Buddhist pilgrimages referred to tn lhe Mahaparinibbana ,ious practices as recorded in the Sutfa records that when the exalted one was passing away, even res such as the Yaksas, Deyas and the Devas revered Him with heavenlyStudiesHumanities flowers', sandalwood powder, tity at all. music and songs. (Davids,1 901 :150)in According to the Suffa following places of the believing class should visit with a are the four the menSocial al of Buddhism, pilgrimages can feeling of reverence. enabled the concretization of the Studies se ethnic identity Pilgrimage is an The place at which the believing man can say:- "Here the med the culture and the behaviour TathagataAdvanced was bornl" is a spot to be visited with a feeling of Buddhism is a religion open to all reverence.of acism, caste or social partisanship. Advanced mmon attitude and a common goal Thefor place, at which the believing man can say :- "Here the re lsland. Religion, language and JournalTathagata attained the supreme and perfect insight! " is a oh the people were made to unite Centrespot to be visited with a feeling of reverence. 'mine some facts as culturalfacts of Lanka nust use up the values and beliefs place at which the believing man can say:- "Here was Sri The yery popular account of pilgrimages set on foot by the Tathagata " National the kingdom of righteousness literature, cohtains their beliefs and is a spot to be visited with a feeling of reverence. flect the concretization of Sinhalese rt behavioural patterns. ' The place at which the believing man can say:- "Here the Tathagata passed finally away in ttlat utter passing away rinda Thero, the Ceylonese were which leaves nothing whatever to renrain behind" is a spot to rtioning in diverse ways on the lives be visited with a feeding of reverence. rltural trait. Since the embracing of Sri Lanka Jaurnal af Advanced Sacial Studrcs Val 1 - No 2

Accordrng to a discourse, whoever who shall die when journeying on such pilgrimages with a believrng heart, shall be born after death, where the body shall dissolve. in the happy realms of heaven

The Parinibbana Sulfa mentions that Lord Buddha advised Ananda Thero to treat the remains of the Tathagata, by erecting a Sttpa at the fourcross-road junction, and whoever, who shall(NCAS) be there, place garlands and perfumes and pay homage, they will become calm- hearted in its presenceand will bring never ending rewards and joy to

them (Davids,1901: 1 56 ) Sciences

Lord Buddha appreciated the Vajjians' customs of worshipping Social the Cetias of their ancestors. because it assisted much to the well being of the socrety a long period Asand long as the Vajjians honour, revere and suppod the shrines in iheir towns and in the country, and make proper offerings and observe religious rites as in the past. then, they can expect peace rn the country (Davids,1901:B0) StudiesHumanities According tc thein l\4ahavamsa the f rst slupa was burlt by king Devanampiyatissa on hls own accord Ven Mahinda advised hirn how Social to find the relics to be enshrined (Geiger,1960.Chapter xvii;verse 4) Slnce he introducedStudies this f rst sacred monument, sfrlpa has been the subject of pilgrimages Advanced of Padavttiharaya is the rnerits earned by a person from each step,Advanced he or she takes while walking to a sacred place The early Buddhisisfor believed that a hundred eiephants, a hundred-horses, a Journal hundred women and a thousand ear-rings are not worth even a quarter of a twelve of tl.re merits one earns from one single step, one takes in Centre walking to a sacred place (Apadana Pali,1965:228) The Lanka old stories that are strll available to us, indicate rts influence on the lives of the Sri inhabitants and the Bhlkkhrls in Ceylon National

When [,4ahinda Thero brought Buddhism to the lsland, pilgrimages had been well established and very much advanced in India As reflected in th€] sculptures in the Asokan period there was in progress a new religious behavior that was started with the paying of visits to the Bo-tree and the sttpas. Emperor Asoka erected a pillar at Lumbin where prLnce Siddhartha was born (Thapar, 1961:261) and ftia Ct ncrelization of sinhalese into the Ethhic ldentity by Buddhisl Pilgtimages: 73 al ofAdvanced Social Studies Vol. 1 - No. 2 tt Seraneth where Buddha preached his first sermon. The Strpa at e, whoever who shall die when alreneth was built to commemorate this event. lt is remarkable that ith a believing heart, shall be born durlng tne period of Asoka the Buddhist pilgrims practised paying I dissolve, in the happy realms of homage at the sacred places such as those at Lumbini, Bodhgaya, tlrenath and Kusinagar.

-.ntions that Lord. Buddha advised ftories of Pilgrimages in Ancient Ceylon rs of the Tathagata, by erecting a (NCAS) n, and whoever, who shall be there, The stories of pilgrimages occur in the Buddhist literature, ay homage, they will become calm- which depict the religious behavior of the early Sinhalese, and these rg never ending rewards and joy to confirm the congruity of the ancient Ceylonese. Hislorical records, Slhala Attkathd and tales that have come down to us from traditionSciences are vsry important evidence to establish a hypothesis for the revelation of 1e Vajjians' customs of worshipping concretization. ln view of anthropology, folk tales are theSocial stories based lause it assisted much lo the well on the acts of the human being representing the form of society. They L As long as the Vajjians honour, are lhe records which present the ethnographic characteristicsand such heir towns and in the country, and as the memory and beliefs ofthe early Ceylonese which cannot be put I religious rites as in the past, then, aside as mere nonsense, myth or legends. lt is possible lo demonstrate try (Davids,1 901 :80) the social norms of early Buddhists by such stories, which report this phenomenon of pilgrimages andStudies canHumanities be considered as facts in the rsa the first sfipa was built by king history which are indeed believable.in According to the Sihala Altakatha rd. Ven. Mahinda advised him how and tales people from differentSocial types of early settlements and different Geiger, 1 960:Chapter xvii;verse 4i casts met at the Buddhist sacred places. With the gradual increase )d monument, sttpa has been the in the number of people atStudies the sacred places, the people in various positions had an equal chance in the Buddhist society as Buddhists. On the other hand,Advanced stories relating to material culture created by the ts earned by a person from each of important evidence that reflect the collective aspirations Sinhalese, are Advanced ing to a sacred place. The early and religious wishes of the early Buddhists. lt is accepted that the j for elephants, a hundred-horses, a creative work of people in any culture indicates their aspirations, .rings are not worth even a quarter instantaneousJournal thoughts, and spiritual identities (Wijesuriya,.2006:15). from one single step, one takes in In viewCentre of this work of the Sinhalese, pilgrimages have been referred na Pali,1965:228) The old stories Lankato as symbols representing their common experiences, their mode of te its influence on the lives of the thinking and the way they functioned. ylon. Sri National Concretization of People in the Early Settlements ought Buddhism to the Island, ihed and very much advanced in ' There is no doubt in determining that the social classes, or the in the Asokan period there was in men and women of different positions who occupied the settlements hat was started with the paying of were heterogeneous inhabitants who were not concretized at all. Many EmperorAsoka erected a pillar at historians agree that the society in pre-Buddhist Ceylon, before the r'as born (Thapar, 1961:261) and 71 Sn Lanka Journal af Advanced Social Studies Val 1 No. 2

advent of Mahinda Thero,was divided into four major divisions, the Brahmanas, Ksatriyas, Gahapatls and the Stdras (Ellawala. I 969: 11 ). There is no doubt thal BrAhmanAshad separate dwellings and villages of their own There was a viilage of lhe BrAhman1 called Tivakka. (Geiger,1960:Chapter xix;verse 61) The Pandulagama village was another place where the Brahmanas lived (Geiger,1960 Chapter x vesre 20) We have sufficient testimonies to determine thatlhe Brahmanas livrng In those viilages embraced the Buddhrsm Inscriptions show that (NCAS) they even dedicated caves to the bhlkkus

Ksatriyas, the kings and offlcers of royal families and their followers, were of noble class According toSciences the [,4ahevamsa (Geiger,1960.Chapter xix verse 62) they had separate settlements in Anuradhapura, KAjaragAma, KailaniyaSocial and Candanagama fceiger,' 960:Cha pter xix;54) There was a Ksatriya village near and Mahiyahgana toa

Many Gahapatis, or VaiSyas who belonged to the category of merchants and resided in many regions in the lsland were Buddhists. StudiesHumanities They too have dedicatedin caves to the bhikkhu (Archaeological Survey of Ceylon,1936:Vol 111.437). A few of their settlements can be noticed in villagesSocial such as Khandakavtthi, Hundartvapi al Rohana (Geiger,1 960;ChapterStudies xxfli verse 45) and In the city of Mahela nea( Anuradhapura (Geiger '1960:chailter xxv verse 48). Advanced of N,4ahavamsa and lhe Sthalavatthuppakarana mention some of the namesAdvanced of low castes, weavers, goldsmiths, blacksmiths, potters, ur:for r'ella-bearers, washer men, barbers, leather workers, craftsmen, Journalpiillters and fishermen Sihalavatthuppakarana also contains some Centrestories referring to the slaves, servants and labourers The carpenters Lanka had also separate villages named Vaddakigama (Ellawala,1 969:1'1 3) Sri Villages of Smiths were the other sett{ements. Several inscriptions have National on record the donations rnade by them to the monasteries (Epigraphia Zeylanica, Vol iv:1 35) lt has been suggested that Kh umbasela Vihara al Rohana. Kulalitissa Vihara. Kumubalatissa Pabbata and Kuba Vehera vterc founded by potters at their villages. Weavers, potters (Ellawala,1969.58) and cowherds (Ellawala,1969:58) have also dedicated caves to the bhkkus (Ellawala,1 969:58) tl of Advanced Social Studies Vol 1 - No. 2 lhtt Ourcrelization of Sinhalese inlo the Elhnic ldentity by Buddhist Pilgrimages: 75 ided into four major divisions, the Candalas and the yenas, the untouchables, lived in rnd the Srdras (Ellawata, l 969:1 1 ). nr4rarate villages. The Caldelas' villages were called Candalagdmas lad separate dwellings and villages (Geiger,1960:Chapter x verse 93) The Rasavehint mentions of lhe Brahmana called Tivakka. rlrout a Ca7dalas village called Helloligema near Anuradhapura. 1) The Pandulagama village was /lnsavahin/ also mentions that seven Candela sons became upesakas r lived (Geiger,1960:Chapter x vesre (Vanarathna,l 988:1 1 7-1 1 9).According to the Sahassavafthuppakarana, ; to determine thallhe Brahmanas riavages lived in the hill country (Vanarathna,198B:7-8). Hunters as -^ Buddhism lnscriptions show that lrentioned in lhe Shalavatthuppakarana lived in separate villages. (NCAS) thikkus lhey had a place in the Buddhist society. According to a report, uuddhism was open to all these castes ,for instance, Sona who became J officers of royal families and it bhikkhu was the son of a huntet and also a wife of a hunter became Sciences ;s. According to the Mahavamsa a nun. Hunters, the uncivilized people,were also upasakes who took Z) they had separate settlements refuge in the Buddha (Buddhadatta,1959:78). Kiilaniya and Candanagama Social ere was a Ksatriya village near These various groups of people met atand the sacred places and the men were called as upasakas, and the women as upas/kas, who took refuge in the Tissarana. They were also the donors of the s who belonged to the category of bhikkhus. In concretizing these people of unequal social classes, ions in the lsland were Buddhists. pilgrimages played a historical role,Studies moldingHumanities them into a regular pattern lo Ihe bhikkhu (Archaeologica I of behaviour. in Z). A few of their settlements can Social tdakavlthi, Hundartvapi al Rohana The oldest Buddhist monuments located in many regions 5) and in the city of Mahela nea( in the lsland are prominentStudies factors of concretization of people :r xxv verse 48). through pilgrimages. For example, the yard of the great Sfrpa, the great Bo{ree,Advanced Negadipa, Tissamaherema and Kelaniya were the vatthuppakarana mention of lhe who came some of centres at whichAdvanced the different crowds and bhikkhus goldsmiths. blacksmiths, potters from all corners of the lsland met. The Sinhalese who were resident for bers. leather workers. craftsmen in different regions in the country met at these sacred places via Journal \uppakara4a also contains some pilgrimages. Buddhist events recorded in historical documents nts and labourers. The carpenters and inCentre inscriptions found in many villages, cities and sea ports, are 'addakt-gama (Ellawala, 1 969: 1 1 3) Lankasufflcient evidence for the concretization of the people in various lements Several inscriptions have Sri settlements. Going through the records we can name a few villages )m to the monasteries (Epigraphia Nationalsuch as Bh u ma hgana Village at Anuradhapura (Buddhadatta, 1 959:4), iggested that Khumbasela Vihara Harite\a village at Nagadlpa (Buddhadatta,l959.6) Kamboia village mubalatissa Pabbata and Kuba at Rohana (Buddhadatta,1959:8), Dighavdpi (Buddhadatta,1959:86), t their villages. Weavers, potters Giivajaya Janapadaya (Buddhadatta,1959:159) and Uturelu village s (Ellawala,1969:58) have also (Gopalugama) (Vanarathana,'1988:194) which came under Buddhist rwala,l 969:58). acu ltu ralization. 2 af Advancecl Sociat Studies Vol l ' No 76 Sri Lanka Journal

(NCAS)

Sciences centurles Social People Get to Garher at the Sacred Places and

StudiesHumanities in Social Studies

Advanced of Advanced for Journal Centre Lanka Sri National llofAdvanced Social Sludies Vol. 1 - No. 2 lho Concretization of Sinhalese into the Ethnic ldenlily by Buddhist Pilgrimages: 77 the ancient sea port, was a place In the villages have given a cultural value to the pilgrimages. As we g the ship to Jambudyipa. This was pointed out earlier, it is the un-degenerating Dhamma, that the old hants. Jambukolapflana located In Cetlyas in the Vajjian kingdom have been honoured and worshipped. place where both local and foreign Naturally customs such as conducting worships at Cetlyas have iuddhist historical sacred site, since helped to concretize the people building their identity. The Buddha's cdhi tree to place. this recommending the erection of St pas enshrining his remains at the junction of the four cross roads assisted in concretizing the people Buddha arrived at during his third because that is a place where many crowds meet ceaselessly. rd place. According to Yalahassa (NCAS) known place to the sailors. Seruyila When we read through old records, we can picture in our minds l which enshrined the frontal bone the pilgrims straying from one Buddhist shrine to another along thd roads much crowded place too for many and streets which have spread from main centres to the remotestSciences areas in the lsland. The highway from Anuradhapura to Jambukolapa.tlana created a connection among the pilgrims. The Jambukolavihara was ed Places Social a very populdr centre even among the foreign pilgrims (Geiger,1960: Chapter xix verse 60). One of the Bo-saplings, a sprout from the ount Samanala.became a sacred and seeds of the Maha Bodhi tree, was planted at this place. The highway -.ginning of Buddhism in the tsland. running from the sacred city of Anuradhapva lo Jambukolapaltana C his foot print there. Groups ofmen pilgrims.Anuradhapura-Gokanpa highway, from various regions in the lsland was a useful road for the we I a patta n a highway, Anuradhapura- P a | | awawa n ka Krfa. Providing accommodations Anu rad hapura-Uru StudiesHumanities joining ngs were encouraged them to visit highway, An:nedhapua-Magama inhighway and the highway he donation of Village cilimalaya lhe Mihintale-Kasatota-Mahiyangana are the roads that connected Social f pilgrims who pay visit the mount the sacred places in the early period, and they were mosl useful in jship who go the along the difficutt concretizing the people. TheStudies other roads that were useful to them were foot-print of the Chief of Sages on the road from Rajarata to Srlpeda, the road from Kadambha Nadito tillage of Gilimalaya that abounded Cetiyagiri, the road from Anuradhapura lo Mihintale, the road up to Advanced ranted, wherewith he Dakkhina Vihara, and the road up to Sudassana Padhanaghara to supply them of dalagama highway and Htya path (Munasingha,l Advanced 998:27-29) eiger,1992:64-65). Even today, we for re gathering times, the Buddhist city ofAnuradhapura country at the sacred Journal Frorn its early r Phillipus Balaeus identified the was rich in many sacred sites. After the establishment of the great r pilgrimages which met at Mount Stupas,Centre many visitors from all over the country were able to meet iinhalese made pilgrimages as an Lankatogether. Ceremonies and festivals held at the places of Stupas cred foot print. People come from Sri and Bo-trees in the sacred city, brought the people together with a mous shrine (Balaeus,l 958:352). Nationalcommon objective. Kings, officers, high class men, traders and the poor ice for the Buddhists to establish participated together in religious events. According to the old stories centuryA.D. there were very attractive ceremonies performed continuously. King Saddhdtissa conducled a ritual with greal festivals for the Maha Stipa )eruma Sfrpa and the planting of that lasted seven weeks (Buddhadatta,1951 :1 51 ). The greatest Sfrpas rges were undertaken with a lot of located in various regions wercl sacred place where large number e image of Lord Buddha locatec of devotees gathered to perform the ritual very often. For example Sri Lanka Jaunlal of Advanced Sacial Sludies Vol 1 - No 2

once hundred thousand bhikkhus and ninety thousand bhikkhunis pariicipated in a ritual offering to the Mirisawdtiya lVahdviharaya (Buddhadatta.1951:151) The Sttpa, the sacred monument that inspired the people, not only became an object of worshrp for the pilgrims, but also a symbol where people gathered for their rituals When we consider all this. pilgrimages can be defined as a religious behavior that is made up of multifaceted rituals of different people These different partners of various rituals show their togetherness,(NCAS) by collectively wishing the blessings and enjoyment Therefore, the pilgrims who become shareholders of these traditional practices and duties reach a common and an equal state whrch facilitaies the concretization of the oeoDle Sciences

Through regular and continuous pilgrimagesSocial to sacred places for rituals, they followed the characteristics of the devotees rn the pasi, and rnentioned in the Buddhist storieslike Vimanavattuppakarana a-|d lhis brought a new light to concretizatron ofthe Ceylonese. In participating in these ritual performances at these sacred places, caste was of no consideration. lf she or he had done any meritorious deeds, then that she or he is worthy ofStudies achievingHumanities a heavenly state irrespective of his or her caste For instance,in among the four goddesses aI Thavatimsa heaven, was a Socialpotter girl who offered flowers to Lord Buddha, ano there was an old woman worshiping at the llagadpa Strtpa with Studies lily flowers There was also a girl in Ihe Kinihiriya village offering tiinihiriya f)owers to the Sfrpa, and a woman al Thammdnna offering LunuwilaAdvanced They were all reborn in heaven Thavatimsa as qoddesses (Buddhadatta.lof Advanced951 r1 0 ) for The religious awareness, gathered by the practices and the Journal duties at pilgrimages led them to build a relationship amongst each Centreother It is recorded that elder bhlkkhus guided the lay Buddhists and Lanka both local and foreign novtce bhikkhus during pilgrimages Great Sri upasakas aiso did their duty as guides on these prlgrimages. A wetl National l..no!vn name 'nadeguru upasaka', familiar to Buddhists even today is tne organizer of a Buddhist pilgr mage

Planting of Bo-trees at different places in the lsland had i:) many ways a big etfect on the concretization of the people Hs mentioned earlier during Lord Buddha's time, AnandaThero planted a Bo-Tree al Jetavana Vihara wilh the aooroval of Lord Buddha rr ofAdvanced Sociat Studies Vat. 1 - No 2 lltt) Concrctization of Sinhalese into lhe Elhnic ldenlily by Buddhisl Pilgnmages: 79 and ninety thousand bhikkhunis was expected that this tree was there, as a mark of salutation to Lord the Mirisawdtiya lvaheviharaya Lluddha, especially when he was not present in the Vihdra premises. /pa, the sacred monument that Lay people have exhibited their faith in the Bo{ree by visiting the me an object of worship for the Jctavana Vihara.By the 3" Century 8.C., the custom of Bo-tree worship people gathered for their rituals. became a popular praclice among the Buddhists Lay people from Sri ;es can be defined as a religious Lanka also undertake pilgrimages by ship to India to worship the Great rceted rituals of different people. Bo-tree with spreading of sands, offering of flowers, and sprinkling of rituals show their togetherness, perfume (Beal,1 pilgrimages guidance water 884:1 36). For the Bhikkhus' (NCAS) s and enjoyment Therefore, the was essential. Tripitaka Culabhaya has guided five hundred bhikkhus s of these traditional practices during a pilgrimage (Vanarathna,l 988:208). The accommodations equal state which facjlitates the provided by faithful kings were reserved for these pilgrims arriving From faraway places. Hiuen-Tsang mentions, Siri l\4eghavannaSciences is said to have sent two bhikkhus to India to the king Samudra Gupta, ous pilgrimages to sacred places requesting him to provide shelter for the Sinhalese monksSocial who were ristics ofthe devotees in the past, on a pilgrimage to the sacred tree at Bodgaye (8ea1,1884:35). I Vimanavattuppakarana and this and ofthe Ceylonese. In participating A pilgrim visiting a Bo-tree for worship, created a new culture, ) sacred places, caste was of no a change in social pattern, customs, streams of new thoughts and any meritorious deeds, then that occupations. A considerable change in the culture of Ceylon was eaventy state irrespective of his brought about by planting Bo-treesStudies atHumanities different places in the lsland. r four goddesses at Thavatmsa The Bo-lree was considered as thein living Buddha. N4ost Buddhists like )d flowers to Lord Buddha, and to go on pilgrimage b NagadlpaSocial travelling long distances, because lg at the Nagadlpa Strpa with this is the place Lord Buddha visited when he made his first visit to Studies n lhe Kinihiriya village offering Sri Lanka. According to folk tales nine hundred bhrkkhus went on woman at Thammdnna atfedng pilgrimage to Nagadapa with the intention of worshiping at this sacred aven Thavatimsa as goddesses Cefia (Budd hadatta,1951Advanced :86) and sixty bhikkhus visited Nagadapa of RAjayatana (BuddAdvanced hadatta,1959:35). According lo the Mahavagga vpali, Rajayatana, a memorial site to the Buddhists was one of the for thered by the practices and the seven places where Lord Buddha spent seven whole weeks after his ld a relationship amongst each enlightenment.Journal While bhlkkhus on pilgrimage were able to meet men /s guided the lay Buddhists and and Centrewomen of different classes, they in turn, got an opportunity to /,us during pilgrimages. Great Lankaattend on the bhikkhus and supply alms, etc. The people organized )s on these pilgrimages. A well Sri pilgrimages in the country for worship in such a manner that they riliar to Buddhists even today is Nationalmet the other pilgrims on their way to these sacred places. Ariyagala Tissa story mentions about a five hLrndred bhlkkhus on a pilgrimage from Anuradhapura to Magama, wotshipped every sacred, place they rent places in the lsland had encbuntered on their way (Buddhadatta,1959:18-20) lncretization of the people. As a s time, AnandaThero planted To Buddhists, Dlghavapi is a historical sacred place where re approval of Lord Buddha. lt Lord Buddha spent time in concentration. This place was a famous Si Lanka Jaurnal of Advanced Social Studies Val. 1 - No 2

centre of Buddhist culture for the devotees to gather In the early period thousands of devotees made pilgrimages to Bo{ree at Digavapi (Buddhadatta,l 959:204). Seven bhrkkh us from G irivajanaJ anapadaya made a pilgrimage to Cetiya Vandana al Kirivehera walking sixty four Garywas (A Sinhala measure of length roughty equal to three miles) (Buddhadatta.l 959:37) and a further eighty four Gawwa sto Magama, and from there ancther twenty eioht Gawwas to worship aI lhe Maha Bodhi, ca(rying with them gold flowers, incense, perfumes. vermilion (NCAS) and lamp oil. Thirty seven bhkkhus were shipped from Ko randa patuna to worshtp at the Bo{ree (Buddhadatta, 1959:48)

The manual of Buddhist Dhammapacla wasSciences very popular among the early Buddhists and is rich in stories of pilgrimages The narrative of Cunda, the pork butcher has been etched in the minds of Social the Ceylonese even today According to the narrative, although the Buddha was in residence at a neighboringand manastery nat a single day did Cunda do him honour by offering him, so much as a handful of flowers or a spoonful of rice Besides, nor dicj he do a single work of merit (Weragoda,1993:31 ) Such narratives encourage the people in Sri Lanka to pay homage Studiesto Humanitiesthe Buddha. In the post Buddha period, the image of the Buddha inin the shnnes of monasteries compensated for the absence of the living Buddha and was an object of worsip. Mahavehera of MissakaSocial pawwa where there were many complexes of shrines and,rlyukana,Studies SAsseruwa, polonnaruwa Galviharayawhere colossai images ofthe Buddha stood were historical sacred sttes that devotees always gathered to pay homage to the Advanced Buddha of DhammacarikaAdvanced and the Religious Festivals for As part of the pilgrimages DhammacArika and the reliqious Journal festivals were historical event which lormed rhe eLhnic ioentiry ot rhe CentreInhabitants.People in the city ofAnuradhapura who assernbled to listen Lanka to the Buddha's discourses, preached by lvlahinda Thero became one- Sri minded nation When the number of devotees that gathered to lisren National to the Dhamma increased, according to l\4ahavamsa, there was not enough space for all. To hear the Devadda Sulla, thousands of people gathered (Geiger, 1 960:Chapter xi verse 64) By hearing the discourse of Bdlapandita,Sufia, thousands of women attained the flrst stage of salvat,on (Geiger,1960 Chapter xv verse 5) This group entered djfferent positions in society Attakatha, Sthalavattuprakaranna, Rasavahini ''Ao\. -aSa /-/.). di , \,- | | t, LtTatnn of Shhalese tnto th€ Ethnic ldentlly b'/ Buddhist Pilg,ttagesr 87 d,.vo,.es ro qalher In lhe ear.r r pilgrimages to Bo tree at Djgavepi lll ti ri rirssavafluprakarana present a comprehensive picture how i t r people kkh u s trom G i ri v aj a n a J a n a p a cJ ay a , rrrrrcArikd heiped in concretizing the tna al Kirivehcra walking sixty four rglh rouqnly eoL.l o .hree n iles/ At evenings, residents in the proximtty of the monasteries )r eighty four Gawwasla Magama, r , rrbled in groups to isten to the Dhammaa d splaying disciplined I Ca"v,lds Lo worship a .\e Maha rrril ,r collective behavior. Popular stories used by Arahanls for 'ers, incense, perfurnes, vermilion l, , tUros encoLrTagcd the people io undertake pilgrimages regularly (NCAS) vere shipped from Ko randa patLtna r r, | (r)nt nuously The many stories of \rJeLl disciplined and vlrtuous atta, 1959:48) /,1,i'11irls attracted the people s minds People started pilgrimages to r , lr nronastefies where these bhikkhus resLded to pay homage and than,m,,pada ds va y tropular t,,r rliving a n'rs Pussadova Therc aI Kalakahdara ViharayaSciences was a 'ir ip\ ^ , h :n 5Lor L,l ptrgr rrag^5 hc , rV liopu ar bhikkhu who practsicd meditalion and was worshipped r nas been etched in the minds Ll L.r.ld hists (Buddhadatta,'1959:160) of v Social ng to the narrative, although the bor,10 Don.tsl( t\ nal a st,tqte dd) The narratives belong ng to the early periodand in the hislory of ng ntm, so much as a handful of , , y on, present a conrprehensrve picture of evening discourses held )s, nor drd h,o do a single work of rt ronasteries. lvlen and women arrived at monasteties to listen to ld'i\e5 6n, oLrdge l e people n tlrr Dhamma Sounding boards at monasteries were rung, indicating ldha In the post Buddha period 1l11r time for the sermon ThereStudies wasHumanities such a sounding board at the res of monas teries compensated lltldalolaka Viharaya for the devoteesin to assemble and listen to the ra and was an object of worsip l)lramnra (BLrddhadatta,1959 17'l) Devotees from far away paces Social ere there were many complexes rtirlhered here One householder accompanied his wfe and children yessarfara Pol o n n a ruwa G a I vi h a ra y a wherc !./ th luggage in a chariot Studiesto isten to the Jataka story I were historical sacred rrcached Theio (Vanarathna 1 988 140) s tes that 1 by Mahasuntnta )rnage to the Buddha Advanced of Fest iva ls A tremendousAdvanced number of people from far away places assembled tofor listen to lhe Ariyavatnsa Desana, a very interesting )hammacarika and the relig jous deliveranceJournal A monastery at f/lahawewa where a hundred bhkkus forrned the ethnic tdenttty of the dwelt had an annual ceremony of Aflyavanrsa (Buddhadatta,l 959:1 69) r0napura who assembled Centre to listen People in lhe Mahakaranda village of Serutv/a went on pilgrirnage i by Mahinda Thero became Lanka one 1o lJdurnbara Viharaya la istea lo Ariyavamsa Desana, taking with clevotees that gathered to listen Sri them rice, cu rries and sweets etc (Vanarathna 'l 988:1 73) There were g to l\4ahavamsa. National there was not always Dhamma talks in the hall al Manikvehera After the founding ?dAta Sutta. thousaIds people of of the rnonasteries at village level, there is no doubt that the villagers 'se 64) By hearjng the discourse were converled Buddhisrn Faithful villagers assembled to lisien to the r'ornen attained the first stage of Dhamma regularly As we hear lrurrah (Sadhul) at temples today, ln the .e 5) This groUp entered ditferent past at N4agama, men and the v/omen were wandering around io hear )l av a ttLt prakatann a R asavah in i the Dhamma, chanting Sadu! Sadul (Giles,1923:71) Theyadopted the righteous way of life through the Dha tnmacarika Fa-Hsten repods that Sri Lanka Journal of Advanccct Social Studies Vol 1 - No 2

at all points where four roads meet there are chapels for preaching the faith; and on the eight, fourteenth and fifteenth day of each monrn a lofty dais is arranged, where ecclesiastics and lavmen come toqether from quarters all to hear the faith expounded (Buddhadatta, T 951 :54) Attended by kings and devotees, well mannered bhikkhus were praised. King Khuddatissa on hearing about a well disciplined bhki(nu of Mangana Viharawent on pilgrimage to his monastery with a crowd covering about five yojanas (Giles,1923.71) (NCAS)

In pilgrimages, the organized behavior representing the allures and attractive forms associated with the vaflous ritualsSciences are the other factors that had an impact on concretization. Men and wofiren, although engaged in diverse duties formed a common social Social behavior through these allures and attractive forms of the rituals such as purifvinq and decorating the sacred places There wereand the othe|. pre-req uisites'such as seeking refuge in the Triple Gem, celebrating, reciting the Buddha,s virtues, singing devotional songs, offering flowers, oil lamps, foods and performing in processions etc These components being the common features of the rituals, StudiesshapedHumanities the rdentity of Sinhalese from the very lreginning forming into a culturaltie.in Social At the beginning a lot of people participated In the ceremonral custom of exhibitingStudies the tooth relic at Abahayagiri Vihara Fa_Hsien mentions that there was a tooth relic exhibjtion lasting ninety days at Ihat ViharaAdvanced (Balaeus, 1958:382) Such rituals that were performed on a regularof basis continuously, assisted the concretization of the people Advanced forming common characteristics as the today rituals functioninq in the Templefor of the looth at Kandy ano such like. We see sinilar rituali being Journalcontinued by Buddhists even during the dark period ofthe 171h century It was a common thing to processions, Centre see being conducted through the streets in the country, playing Lanka horns, blowing trumpets, beatinq Torn_ Toms and soundtng bells and symbois followed by many men, women Sri and children They lay prostrate on the ground, and rising National on they clasped their hands over their heads and pray (paulusz,19B9:29)

Reports of Robert Knox disclose that even in the colonial periods, pilgrimages have played a big role in forming the ethnjc identity of the Sinhalese. His reports ilresent the organizational behaviour of the Sinhalese which tied thern to each other In his words, there were many ofthese Bo-trees which they planted all overthe land and people 2l ofAdvanced Social Studie' Vol. 1 - No. 2 llto Concretization of Sinhalese inlo lhe Ethnic ldentily by Buddhist Pilgrimages: 83 there are chapels for preaching the oared for these trees more than they cared for any other thing. They and fifteenth day of each month a l)lay around under these trees, sweep under them often to keep them siastics and laymen come together clean. They light lamps and set up their images under them, and a xpounded (Buddhadatta,l 951 :54). stone table is placed under some of the trees to lay their sacrifices j, well mannered bhikkhus were on They set them everywhere in convenient places in towns and ing about a welldisciplined bhikkhu highways, where these trees also serve as shades to lhe travelers age to his monastery with a crowd (Paulusz,1 989:29). According to him, the Sinhalese considered it as (NCAS) ,1923:71). a meritorious deed to plant these trees and he who does this, shall go to heaven within a short while after his death (Paulusz,1989:29). )d behavior representing the allures His report further states that the Sinhalese had a clear understanding th the various rituals are the other about the other world and they were not any different from Sciencesthe early )tization. N4en and women, although Buddhists who showed the same characteristics of a pilgrim. As the a common social behavior through reflection of stories in the Vimanavattuppakara1a, theSocial internalization 3f the rituals such as purifying and of Buddhist concepts of pilgrimage in the minds of the people of the ) were the other pre-requisites such early period, and in the colonial period are the same.and , celebratjng, reciting the Buddha's Ffering flowers, oil lamps, foods and Remains in the traditional villages which present us a se components being the common comprehensive picture of a pilgrimage culture prove that is was a identity of Sinhalese from the very historical fact that concretized theStudies oeopleHumanities in the lsland For the benefit of the pilgrims rest rooms close into sacred places, and ambalams (wayside rests) near mainSocial roads and fruit bearing trees and trees ople participated in the ceremonial for shade planted at the traditional villages are praise worthy service r at Abahayagiri Vihara Fa-Hsien fitting to the accommodationStudies of Buddhist pilgrims. In view of cultural ic exhibition lasting ninety days at anthropoloy (Phillip,2004:350; ihe traditional rituals which perform at uch rituals that were performed on the Buddhist templesAdvanced today are the results of pilgrimages in ancient ed the concretization ofthe people Ceylonese._of Advanced the today rituals functioning in the for ch like. We see similar rituals being References Ithe dark period ofthe 176 century. Journal sions, being conducted through the ApadanaCentre Pali (1965) Colombo: Ceylon Government Press. s, blowing trumpets, beating Tom- LankaBeai Samuel (1884) Buddhist Records of the Western World Edinburgh: ols followed by many men, women Sri Ballantyne Press n the ground, and on rising they NationalBudChadatta,A P (1959). Sahassavafhth uprakarana. Colom'o: Anuta Press ls and pray (Paulusz, l989:29) Buddhadatta, A P(1951). Atuwe Parikshanaya ha Atuwa Kathavasthu : Examination of commentaries and commentary stories Peliyagcda: iisclose that even in the colonial Vidyalankara press. )ig role in forming the ethnic identily David, TW Rhys (1901) Sacred boaks of the Buddhists. Vol.ltl. London nt the organizational behaviour of Oxford University press rch other. ln his words, there were Department of Archeology (1936) Archaeological Survey of Ceylon Vol.lll. 'lanted all over the land and people Colombo Ceylon Government Press Sri Lanka Joumal of Advanced Soeiat Sludies Vot 1-No.

Ellawala, H. (1969). Socia/ History of Earty Ceylon. Colombo: Government press. Paranavithana, S. (1943). Epigraphia Zeytanica yoi.ty London: Oxfold University press. Geertz, C. ('1973). The Intepreration of Cultures. New york: A member of me Preseus Books Group. Geiger, W (1960). The Mahavamsa. Colombo: Ceylon Government press. Geiger, W (1992). C1la Vamsa Parl L New Dethi; Nice publisher. (NCAS) Giles, H A. ('1923\. Travels of Fa-Hsien. London: Cambridge Universlty oress. Jayasingha, A. K. G. (2005). Sameja Manawa Vidy1 MDta Dharma. Cotombo: codage Publisher. Sciences Knox, Robert (1989). An Histoical Relation of the lsland Ceylon Vol.t!. tn J.H.O. Paulusz (ed.) Dehiwala: Tisara publisher.Social lvunasingha, lndrani (1980). Sri Lankawe Marga pravahanaya. Dehiwala: Sri Devi Drinters and Philipus, Balaeus (1958). A True and Exact Description of the Great lstand of Ceylon Vol. l l l. l\.4aharagama: Saman publisher Phillip, C.K. (2004) Cutturct Anthropotogy. New york; Random house Publisher StudiesHumanities Rouse, W.H.D. (1901). The Jebkain or Stoies of the Buddha's former biftns. London: Cambridge University press. Social Thapar, Romilar. (1961). ASoka and the Decline of the Mouryas. London. Oxford UniversityStudies press. Vanarathana, Ranjith (1988). Rasavahini. Colomboj Samayawardena Publishers. Advanced Weragoda,of Sarada (1993). lllustrated Dhammapada. Singapore: n.p. Wtesuriya,Advanced Sarath (2006). Jatika Anannyatawa Saha Sarskrutia. Colombo for Wijesuriya crantha Kendraya. Journal Centre Lanka Sri National