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Sri Pada': TRENDS in POPULAR BUDDHISM in SRI LANKA
GOD OF COMPASSION AND THE DIVINE PROTECTOR OF 'sRi pADA': TRENDS IN POPULAR BUDDHISM IN SRI LANKA Introduction Theravada Buddhism in Sri Lanka has always coexisted with various forms of other religious practices oriented to deities, planets, astrology and demons (yakku), and some of these often figure in the Hindu tradition as well. However, the Buddhist doctrine in its canonical form stands apart from the culturally- specific forms of popular religious practices. Beliefs in gods and other supernatural powers and rituals are, in theory, inappropriate to be considered as part of Buddhism. But many anthropologists and sociologists who have spent extended periods of time in Theravada Buddhist societies have shown that Buddhists do believe in various types of supernatural powers and the magical efficacy of rituals which are outside the Buddhist doctrine. According to Obeyesekere (1962) astrology, gods and demon belief in 'Sinhala Buddhism' are guided by basic Buddhist principles such as karma, rebirth, suffering etc. So in that sense the practice of deity worship cannot be described as totally un- Buddhistic, yet at the same time it does not fall into the category of folk religious practices like bali and tovil adopted by popular Buddhism (see De Silva 2000, 2006). In Sri Lanka. there are four deities regarded as the guardians of the Buddha-sasana in the island: Vishnu, Saman, Kataragama, Natha and Pattini. Although Vishnu and Kataragama (Skanda) are originally Hindu gods, the Buddhists have taken them over as Buddhist deities, referring to them also by the localized designation, Uppalavanna and Kataragama. The role of Kataragama, Vi1inI1UNatha, and Pattini worship in the contemporary Sri Lankan society has been well researched by several scholars (e.g., Obeyesekere 1984; Holt 1991,2005; Gunasekara 2007) but the position of god Saman in the similar context has not been adequately investigated. -
Kartikeya - Wikipedia, the Free Encyclopedia
קרטיקייה का셍तिकेय http://www.wisdomlib.org/definition/k%C4%81rtikeya/index.html का셍तिकेय كارتِيكيا کارتيکيا تک ہ का셍तिकेय کا ر یی http://uh.learnpunjabi.org/default.aspx Kartikeya - Wikipedia, the free encyclopedia https://en.wikipedia.org/wiki/Kartikeya Kartikeya From Wikipedia, the free encyclopedia Kartikeya (/ˌkɑrtɪˈkeɪjə/), also known as Skanda , Kumaran ,Subramanya , Murugan and Subramaniyan is Kartikeya the Hindu god of war. He is the commander-in-chief of the Murugan army of the devas (gods) and the son of Shiva and Parvati. Subramaniyan God of war and victory, Murugan is often referred to as "Tamil Kadavul" (meaning "God of Tamils") and is worshiped primarily in areas with Commander of the Gods Tamil influences, especially South India, Sri Lanka, Mauritius, Indonesia, Malaysia, Singapore and Reunion Island. His six most important shrines in India are the Arupadaiveedu temples, located in Tamil Nadu. In Sri Lanka, Hindus as well as Buddhists revere the sacred historical Nallur Kandaswamy temple in Jaffna and Katirk āmam Temple situated deep south. [1] Hindus in Malaysia also pray to Lord Murugan at the Batu Caves and various temples where Thaipusam is celebrated with grandeur. In Karnataka and Andhra Pradesh, Kartikeya is known as Subrahmanya with a temple at Kukke Subramanya known for Sarpa shanti rites dedicated to Him and another famous temple at Ghati Subramanya also in Karnataka. In Bengal and Odisha, he is popularly known as Kartikeya (meaning 'son of Krittika'). [2] Kartikeya with his wives by Raja Ravi Varma Tamil காத -
Thaipusam in Malaysia: a Hindu Festival in the Tamil Diaspora
Index A annathanam, 248–49, 260 Adi Dravida castes anti-Brahman movement, 77 association, 109 Appadurai, Arjun, 37–38, 55n11 ban on Kopkamtib, 280 Arasaratnam, S., 8–9, 12n11, 88–89 caste boundaries and inter-caste Arulmigu Dhandayuthapani Temple, perceptions, 89–90 Palani definition of, 34–35 Brahman Thaipusam. See Brahman kangany recruitment, 87–88 Thaipusam, pada yatra Murugan temples, 141 caste deity of Chettiars, 93 Penang Mariamman temples healing traditions, 257 admission to, 89 Idumban, 267 Sangams, 88–89, 91 kavadi ritual, 256 in Thaipusam, 330 mythology, 299–300 Agamic Hinduism, 20, 26, 30, 36–37, Panguni Uttiram, 257 98 self-mortification, 257 Agamicization, in Malaysia, 115–19 Arul Mihu Navasakhti Vinayagar Agamic pantheon, 290 Temple, 277 Agamic temples, 91–93, 96 Aruncalan, M.V., 44 Agastya, 169 astrology, 308 Agnimukhan, 155 asuras, Murugan’s battle with, 334–36 ahamkara, 144 asuric inversion, 150 Akhiresa, 143 axis mundi, as pilgrimage sites, 290, alankara deepam, 200, 301 292, 297 aluga kavadi, 213, 238n82, 250 ayuta puja, 23 Kallar festival, 258 in Penang, 250 B amnesia and trance, 323–24 Babb, Lawrence, 198–99, 270, 309 Amos, Eva, 349n150 Banugopan, 155 anava, 51 Barber, Benjamin, 8 Anbe Sivam, 48 Barron, J.M., 89 16-J00516 12 Thaipusam in Malaysia.indd 391 11/1/17 2:38 PM 392 Index Batu Caves Thaipusam, 297–99 Vaishnavite imagery, 197 abishekam, 207 vel placement, 187 alankara deepam, 200 vibhuti, 225, 229, 235n49, 236n51 asrama, 190 Beardsworth, Timothy, 327 Cave Villa, 194–95, 198 Beck, Brenda, 339–41 chaulum, 207 Bhagavad Gita, 41 crowd maintenance, 202 bhakti movement, South India, 41–43 Dark Cave, 191 impact of, 42 devastanam management, 201, Nayanars, 43–45 233n25, 235n43 and transgressive sacrality, 43–47 foreign tourists, 28 bhuta, spirit worship, 99–101 funfair and retail stalls, 210 Biardeau, Madeleine, 258 Golden Vel, 207, 211 Bilainkin, George, 129n87 Hindu murthis and temples, 186–87, Blackburn, Robin, 67 193, 196 Bose, Subhas Chandra, 4 kaliyuga, 194 brahmadeyas, 26–27, 47 kavadi ritual. -
Govind Bharathan Larry Haas Cb
I t*cU * fit'ii Uj % LIST '01 PM&ICI1ANTS IK Y .« i . Ti3i LiM O H S M - LOGCL +m — mm—« » held at Rockhill nersitage frosa 15-1-84 to I5»S,84 Hector &amarara4ae Peng & Lily Sunita Pharma No.2, Watapuluva Housing Scheme Lraerstraai 14 kiJO)Y APSTELVEBN S ri Lanka H o llan d T e l i 020-431355 Peter M. Proa® W upper-sir, 3 Deepal Sooriy&raefcehi 5300 I.-GKN 2 "Sooriyasirin W— Geraany LABUGAMA/ IiALTGTA via Horana M ichael MBfcitiB Sri Lanka PSrdestr* 6 H—2390 FLBNSBUKG liukaisa&d Abdullah (ChristM n Rust) V. — Germany Eckemfoerde V— Germany JieniR Hose Eosidiill 1 endta e "Shantl* (Heidi Baltaar) ”L* Oliviette” lieissliard v. Lirchbach Cherain Mas de itcbin /.I ienhof 34400 LUNEL *2330 HCtvLRKFO LliliH France w~ Germany Tela 04351 -43429 Govind Bharathan Larry Haas Cb. i t ra va th y n ^Mezzanine*' Cliittoor Road Lely lamily Convent COG,IK - 18 jfrj&JN 1 iJU Ltk V; ELtii K e rala S r i Lanka INDIA fel: B’vela 39-6 Tel: 34546 ie rtit Mrs-al Fernando e/o Yeti. LeegaLakivule Sugatbawansa Thera Chief Incumbent .arare.ela Arannya benasanaya Hat-buna ; .aliiyaii ganaya S r i .aaiikii VOil * - » i.assapa Thera, Lc chij.il ..eruitage G -tiX-- — X .. ... end i y&den i ya via Canpolc Sri j^aiika ..Li.iuii.Lu 0 lauds *r&n< r •ioeiJ.ill , rr(. it age aj . ouiavi L„ SalaHurieen 3 2 £ f Trinco otract a .;I Y IKTEERELIGIGUS DIALOGUE, SESSION 4 JANUARY 15 - FEBRUARY 15 1984 RocRhi11 Hermitage "Wegirikande Bondiyadeniya via Sampola SRI LANKA January 14 preliminary talk over soup. -
Splendid Sri Lanka
SPLENDID SRI LANKA Small Group Trip 12 Days ATJ.com | [email protected] | 800.642.2742 Page 1 Splendid Sri Lanka SPLENDID SRI LANKA Small Group Trip 12 Days SRI LANKA Minneriya National. Park Polonnaruwa Sigiriya .. Dambulla . Kandalama . Kandy Negombo . Colombo Nuwara Eliya . Yala National Park . Galle . UNESCO WORLD HERITAGE SITES, ROCK ART, WILDLIFE SAFARIS, COUNTRY TRAIN RIDES, NATURE WALKS, THE ESALA PERAHERA FESTIVAL, GORGEOUS INDULGE YOUR ACCOMMODATIONS WANDERLUST Perched like a precious pearl below the “ear of India” in the Indian Ocean, Sri Lanka is Ø Experience the spectacular Esala Perahera festival an island awash in cultural wealth and natural beauty, whose inhabitants compare their land to the alongside locals Garden of Eden. A stunning mix of mountains, jungles and beaches, it is dotted with the ruins of Ø Search for Sri Lanka’s elusive leopard and other spectacular palaces and shrines. fauna on 4WD wildlife safaris Over the centuries, Sri Lanka has welcomed a variety of influences that have uniquely shaped Ø Explore the historic Galle Fort with a fourth- its culture. These included Hindu invaders from the north, Arab and the Dutch spice traders, Portuguese missionaries and the English in their quest for tea, regional hegemony and lush, generation local as your guide cool hill stations. These visitors all left their mark atop the ancient veneer of vibrant Sinhalese Ø Sip tea and nibble scones at British-tinged hill civilization, which peaked around 1,000 years ago, leaving a plethora of rich archaeology sites in stations amid rolling tea plantations its wake. Ø Converse with a wildlife biologist who has been On this definitive journey, delve deep into Sri Lanka’s contrasting landscapes, cultural treasures studying Sri Lankan primates for decades and national parks teeming with wildlife. -
The Temples of the Interfaces a Study of the Relation Between Buddhism and Hinduism at the Munnesvaram Temples, Sri Lanka
The Temples of the Interfaces A Study of the Relation between Buddhism and Hinduism at the Munnesvaram Temples, Sri Lanka. by Rohan Neil Bastin A Thesis Submitted for the Degree of Ph.D. University College, The University of London. June 1991 ProQuest Number: 10609845 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a com plete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. uest ProQuest 10609845 Published by ProQuest LLC(2017). Copyright of the Dissertation is held by the Author. All rights reserved. This work is protected against unauthorized copying under Title 17, United States C ode Microform Edition © ProQuest LLC. ProQuest LLC. 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106- 1346 ABSTRACT The two important temples at Munnesvaram, on the west coast of Sri Lanka, are Hindu and are run by Tamil priests. Their patronage is largely Sinhalese Buddhist. They are the context for an examination of the relations between Hinduism and Buddhism in modern Sri Lanka in a period of violent ethnic tension between Tamils and Sinhalese. The thesis falls in two parts. The first deals with the history of the temples in the colonial and post-colonial eras, the history of religious difference, and with a social analysis of the two groups of priests and of the worshippers. This establishes grounds for a consideration of current anthropological debates on hierarchy and on historicity. -
LANKA SPORTREIZEN #29B, S.De S.Jayasinghe Mw,Kalubowila, Dehiwala, Sri Lanka Tel+94112812100 FAX +94112812098 07 Nights/08 Days
LANKA SPORTREIZEN #29B, S.De s.Jayasinghe Mw,Kalubowila, Dehiwala, Sri Lanka Tel+94112812100 FAX +94112812098 07 Nights/08 Days Day 01 Airport/Dambulla Arrival, welcome by a representative of Lanka Sportreizen and transfer to Dambulla. In Dambulla visit Dambulla Cave Temple. (https://en.wikipedia.org/wiki/Dambulla_cave_temple) Dambulla Cave Temple is the largest and best-preserved cave temple complex in Sri Lanka. The rock towers 160 m over the surrounding plains. There are more than 80 documented caves in the surrounding area. Major attractions are spread over five caves, which contain statues and paintings. These paintings and statues are related to Gautama Buddha and his life. There are a total of 153 Buddha statues, three statues of Sri Lankan kings and four statues of gods and goddesses. It is also a UNESCO World Heritage Site. Overnight stay at hotel in Dambulla. Day 02 Anuradhapura Day Excursion After the breakfast at the hotel proceed to Anuradhapura & have a City tour in Anuradhapura Ancient City. Your Specialized Travel Partner In Sri Lanka Anuradhapura is a major city in Sri Lanka. It is the capital city of North Central Province, Sri Lanka and the capital of Anuradhapura District. Anuradhapura is one of the ancient capitals of Sri Lanka, famous for its well- preserved ruins of an ancient Sri Lankan civilization. It was the third capital of the kingdom of Rajarata, following the kingdoms of Tambapanni and Upatissa Nuwara. The city, now a World Heritage site, was the centre of Theravada Buddhism for many centuries. The city lies 205 km (127 mi) north of the current capital of Colombo in the North Central Province, on the banks of the historic Malvathu River. -
Sri Lanka: Elephants, Temples, Spices & Forts 2023
Sri Lanka: Elephants, Temples, Spices & Forts 2023 26 JAN – 14 FEB 2023 Code: 22302 Tour Leaders Em. Prof. Bernard Hoffert Physical Ratings Combining UNESCO World Heritage sites of Anuradhapura, Dambulla, Sigiriya, Polonnaruwa, Kandy and Galle with a number of Sri Lanka's best wildlife sanctuaries including Wilpattu & Yala National Park. Overview Professor Bernard Hoffert, former World President of the International Association of Art-UNESCO (1992-95), leads this cultural tour of Sri Lanka. Visit 6 Cultural UNESCO World Heritage Sites: Sacred City of Anuradhapura – established around a cutting from the 'tree of enlightenment', the Buddha's fig tree, this was the first ancient capital of Sri Lanka. Golden Dambulla Cave Temple – containing magnificent wall paintings and over 150 statues. Ancient City of Sigiriya – a spectacular rock fortress featuring the ancient remains of King Kassapa’s palace from the 5th century AD. The Ancient City of Polonnaruwa – the grand, second capital of Sri Lanka established after the destruction of Anuradhapura in the 1st century. Sacred City of Kandy – capital of Sri Lanka’s hill country and home to the Sacred Tooth Relic of Lord Buddha. Old Town of Galle – this 16th-century Dutch fortified town has ramparts built to protect goods stored by the Dutch East India Company. Visit 4 of Sri Lanka's best Wildlife National Parks: Wilpattu National Park – comprising a series of lakes – or willus – the park is considered the best for viewing the elusive sloth bear and for its population of leopards. Hurulu Eco Park – designated a biosphere reserve in 1977, the area is representative of Sri Lanka's dry-zone dry evergreen forests and is an important habitat for the Sri Lankan elephant. -
Understanding Press Coverage on Religious Freedom
UNDERSTANDING PRESS COVERAGE ON RELIGIOUS FREEDOM 1 UNDERSTANDING PRESS COVERAGE ON RELIGIOUS FREEDOM INTRODUCTION Ethno-religious violence has been a growing problem in post-war Sri Lanka. Events in Mawanella (2001),1 Gintota (2017),2 Aluthgama (2014)3 and most recently in Digana (2018)4 demonstrate the extent and frequency of this type of violence. This report is the fourth in a series of reports prepared by Verité Research (VR) for Minor Matters. These reports examine how the print media reports on religious freedom in Sri Lanka. They aim to analyse the frequency and tonality of coverage in various newspapers in English, Sinhala and Tamil to provide both quantitative and qualitative insights. The press coverage is assessed by observing press articles in terms of their sentiment on religious freedom, i.e. supporting, neutral or opposing. This sentiment analysis is based on an assessment of two components: a) news grading, in which the substance of the news article/content is analysed, and b) view grading, in which the tonality of the coverage, pictures, and any other additional cues used to position sentiment regarding the news item, are analysed. The present report also qualitatively analyses articles related to religious freedom within the context of broader themes such as physical violence towards people and property; inflammatory speech; court cases, laws and regulations pertaining to religious freedom; religious inequality and discrimination; and other related reporting relevant to religious freedom. Newspaper summaries that have a bearing on religious freedom are listed in chronological order at the end of the report. 1 G.H. Peiris, A reappraisal of evidence and claims. -
Vegetarianism and Animal Nonviolence in Theravada Buddhism with a Special Focus on Sinhala Buddhism
Nourishing the Dhamma Vegetarianism and Animal Nonviolence in Theravāda Buddhism with a special focus on Sinhala Buddhism James John Stewart Bachelor of Arts, University of Auckland Masters in Philosophy, University of Auckland Submitted in fulfilment of the requirements for the degree of Doctor of Philosophy University of Tasmania August 2012 1 Abstract: Nourishing the Dhamma Vegetarianism and Animal Nonviolence in Theravāda Buddhism (with a special focus on Sinhala Buddhism) Pāli canonical texts routinely report the Buddha as saying that a good Buddhist must never kill another living creature. Such statements are, in many cases, explicitly applied to the case of animals. Not only do such claims imply animal protectionism, but they also imply vegetarianism: if animals are not to be killed, then it seems to follow trivially that they cannot be eaten either. Yet this seemingly trivial move from the non-killing of animals to the non- eating of them is explicitly avoided in the Pāli canonical texts. This project investigates the prima facie case for vegetarianism, both in the Pāli canonical texts and in the Theravāda tradition more widely — a living tradition that is, in certain crucial ways, based upon that textual tradition. The textual component of this investigation is largely confined to an examination of Pāli canonical texts. In respect to the lived Theravāda tradition, the project specifically engages Sinhala Buddhism as practised in Sri Lanka. The latter investigation is made possible by fieldwork conducted at various times throughout 2011 and early 2012 in the Colombo and Këgalle areas. In the first half of the thesis, I argue that, within the Pāli canon, a conflict arises around the issue of vegetarianism. -
BANK of CEYLON Many Things to Many People
BANK OF CEYLON Many things to many people. ANNUAL REPORT 2011 Many things to many people. The Bank of Ceylon is many things to many people. We serve over ten million customers islandwide and our commitment to each of them remains steadfast. Our multi-faceted offering is one of our greatest strengths. From the smallest child’s savings account to corporate credit for state and private sector companies, we serve at every level. Where others specialise their portfolios, we expand ours. This is how we stay relevant, supportive and diverse. It is why so many different people come to us and stay with us for generations. Bank of Ceylon. We’re many things to many people. ...it is why so many “different people come to us and stay with us for generations.” CONTENTS Business Highlights 02 Financial Highlights 03 Financial Highlights - Graphical Review 04 Vision & Mission 06 Historical Review 08 Chairman’s Message 15 General Manager’s Review 17 Board of Directors 18 Corporate Management 20 Executive Management Team 24 Management Discussion & Analysis 30 Risk Management 56 Corporate Governance 65 Board & Board Subcommittees 88 Report of Board Subcommittees 89 Sustainability Report 98 GRI Standard Disclosures Index 152 Annual Report of the Directors on the State of Affairs of the Bank of Ceylon 160 Directors’ Interest in Contracts 164 Directors’ Statement on Internal Control 169 Independent Assurance Report 171 Directors Responsibility for Financial Reporting 172 Report of the Auditor General 173 Income Statement 174 Balance Sheet 175 Statement of Changes -
Forest Monastery in Sri Lanka, Founded by Ven
Information about Meditation Centers, Forest Monasteries, and other important places in Sri Lanka for Western bhikkhus and serious lay practitioners. Updated: January 2005. Introduction In Sri Lanka there are many forest hermitages and meditation centres which can be suitable for western practitioners of Buddhism whether they are monastics or laymen. The following information is particularly for Westernern bhikkhus, or those who aspire to become bhikkhus, or those who are very serious lay-practioners. For less serious laypractioners another paper has been written called: “Information about Meditation Centers and other important places in Sri Lanka for Western Buddhist lay practitioners.’’ Factors such as climate, food, noise, standards of Discipline (Vinaya), and accessibility have been taken into consideration with regards the places listed. The place where the monastery is gives a good indication about its climate. In the SW low-country the climate is tropical, i.e., hot and humid. The eastern low country has a dry season between May and October. The South West (roughly between Mātara, Colombo, and Ratnapura) is the so-called “wet-zone” where two monsoons a year take place (May-June, November-January). The so-called “dry-zone” (this is an exaggeration as it can rain heavily here too at times) is in the East, North, and South. Only one main monsoon (Nov-Dec) takes place there. The deep South (the coastal area between Ambalantota and Pānama) and the far North (Northern coast & Jaffna peninsula) are the driest areas in S.L. The upcountry is the hill- and mountain-area in the center of Sri Lanka (roughly between Mātale, Badulla, Haputale, and Ratnapura).