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Showing posts with label buddhist. Show all posts
Showing posts with label buddhist. Show all posts
Posted by lanka matha on Wednesday, December 29, 2010 , under , , , , | comments (0)



Culture of Sri Lanka

Posted by lanka matha on Tuesday, December 28, 2010 , under , , , , , , | comments (0)



Culture of Sri Lanka
Unique and very rich


Culture of Sri lanka is very unique like it's beautiful places, ancient ruins, weather conditions, etc. Though the Culture of Sri Lanka society is more than 2500 years old, it is really Buddhism that was the most influential civilising force of the country. People got delimite ideas about what is right and wrong, beneficial results of good deeds in this life itself and vice versa. Lives of the Buddha and his noble disciples had a good impact on the people. People were taught to be sincere, kind, truthful, harmless and to help the downtrodden etc. Buddha’s teachings that emphasised the equality of man and the idea that man is noble not by birth but by his behaviour and actions, helped to make the caste system which was prevalent in India so rigid very much less severe here.


Culture of Sri Lanka

                                                                        Adams peak
Culture is a way of life according to social scientists. Culture differs from one nation or society to another. Customs beliefs, art, architecture, sculptures, music, drama. Languages, social values on one hand and how people live, behave, think, speak, dress, work, eat, drink on the other all join to form a particular culture. Culture could be enriched with the assimilation of certain features of another without loosing the identity of the forever.

Buddhism was one of the influential forces of culture of Sri Lanka

With the introduction of Buddhism, Pali works Tripitaka, Pali literature came to Ceylon and the Sinhala language was supplemented with Pali words without much difficulty for the language spoken by the people here was much similar to Pali. A vast literature in Sinhala derived influenced by Pali tripitaka. Pali commentaries and other literature brought from India and the Pali works were translated into Sinhala. With the growth of Mahayana and vast literature in Sanskrit, place of Pali was taken over Sanskrit and the Sinhala language.Really became a mixture of Pali and Sanskrit languages Sanskrit literary works as Meghaduta, Ramayana, Maharasrata were studied and their structure was followed in Sinhala prose and verse.

Aryans when they came to Ceylon brought the system of farming and irrigation but most probably not a religion nor art, architecture, sculpture, literature etc. All these were introduced with the advent of Buddhism. Monasteries and temples and other religious edifies were built first of stone and later of brick and mortar as residences for the bhikkus huge stupas were constructed to enshrine the scared relic of the Buddha and his noble disciples. These religious edifies were embellished by a rich legacy of sculptural forms. Interior of the Viharas were decorated with images of the Buddha later with Bodhisattvas, various scenes from Buddha’s life. With divinities etc. when you take all these into the account we could say that there Mahinda not only introduced noblest religion in the world but also a culture of a much advanced form. Introduction of Buddhism and arrival of Aryans to Sri Lanka not only helped socially but helped to enhanced culture of Sri Lanka too.
Aryans first introduced the village system government when they arrived in Lanka. According to historical sources, Vijay’s followers established themselves as chiefs of villagers as indicated by the names Anuradhagama à village of Anradha, Upatissagama à village of Upatissa and so on. They chief most probably captured the adjuring villages and set themselves as rulers or rajas of the area. With the introduction of Buddhism these rulers became more humane for they were expected to rule according to the DasaRajaDhamma – 10 kingly virtues (giving, morality, liberality, straightness, gentleness, self-restriction, non-anger, non-hurtfulness, forbearance and non-opposition. At the beginning kings were not looked upon as gods but ordinary men go=given the leadership to work for the welfare of the people under him according to Buddhist principles. Thus the main duties of the Rajas were to develop agricultures by building tanks and canals to protect the people and lands from foreign invaders, plunderers, robbers etc. and also to protect the religion and build religious edifies and grant land for their upkeep.

Thus Ceylon had a culture based on self-sufficiency. There was actually the barter system prevailing in ancient Lanka. Only the kings could trade with foreigners and transact money. Farmer gave some of his products to the villages potter, smithy, traders on cloths, fancy goods etc. in exchange for pots & pans mammoth blades, axes, fancy goods etc. and as such there was no need for the ordinary man to possess money but he and his family had enough for their sustenance unlike people of the contemporary medieval Europe and England where the 8 years, 10 years old worked as slaves in the work, house, in coal mines in stables for a mere pittance..

This culture based on self sufficiency in Lanka as changed into an export – import oriental economy based on export crops as team rubber, coconut, cinchona, cinnamon, canbamousetc. with a damaging influence to sustainable agriculture which declined at a fast rate with the arrival of the Europeans – Rice was exported and the lands were handed over to the Europeans planters for a mere pittance as the farmers could not produce the “so – call deeds” for the land they cultivated for the time immemorial. Thus money became the pivotal factor upon which everything depended. Family relationships, religious practices, ancient customs receded to the background with a new culture based on money.

New resurgence of former cultural traits is to be seen with the gaining of independence in 1948 and the emergence of national heroes as Walisinghe Harischandra, Angarika Dhrmapala, More and more people became aware of their past cultured heritage and began to take a new interest in ancient customs, classical music, dancing etc. which were fast disappearing features of our cultural heritage. One of the most important is the pride of place given to the sheaf of betel or the “bulath hurulla” This had been an important item in religious and marriage ceremonies, functions, festivals etc. Parents, teachers elders are respected with a shelf of betal at Sinhala New year times and at important functions. This has a power of healing differences among parents and children, relations etc. With betal comes habit of our people having the quid of betal of course with certain other ingredients as obecanuts, bit of chunam, camphor, cardamons, nutmeg, mance, etc. it is said that ours kings had a special officer to prepare the squid of betal for him. In our ancient residences the tray of betal with a spittoon nearby (to empty the reddish saliva from the mouth) could be seen which had gone out of fashion today. Even the upper class ladies of yore had the habit of chewing the quid of betal while gossiping or at leisure or playing indoor games. It is said that in India this habit of chewing the quid of betal is not looked up on down but it is fast disappearing from our society instead the poisonus cigarette has taken its place.

Various types of folk art which should get the pride of place seems to be fading away. One such is the various types of decorations made with the young coconut fronds – gokkola- which is endemic to Sri Lanka for it comes from the coconut tree, At folk – dancing, devil dancing ceremonies, Bali performances, Pirith ceremonies, weddings, funeral & decorations done with gokkola are given prominence in rural areas. Special pavilion made for the Pirit ceremony, Poruwa at a wedding for the couple to stand on, Punkalasa (symbolof propriety) etc. decorated with gokkola are slowly dying away giving place to artificial decorations.



Art of Sri Lanka, Music and Dance

Posted by lanka matha on Wednesday, December 15, 2010 , under , , , , , , , | comments (0)




Art of Sri Lanka, Music and Dance


The architecture, literature, music, dance and visual art of Sri Lanka all bear the definitive seal of centuries old Buddhist culture which had hold sway over the social fabric of the country. Until the coming of the British, poetry, music and dances were almost entirely ceremonial and devotional performances. Its only by the mid- 19th century that Sri Lanka opened its windows to the outside cultural influences. This was hastened by the advent of the printing press.


Literature found are over 3000 years old

Sri Lanka did not have a fertile ground for the growth of vernacular literature particularly because of the conservative Buddhist tradition coupled with the fierce political repression which followed the leftist revolts of 1971 and 1987 – 1988 and the ethnic troubles of the 1980s and 1990s, but still she has her share of home spun literary talent. The best known of its authors, perhaps, is Michael Ondatje, who wrote the much acclaimed novel, ‘The English Patient’ also a popular screen picture.
Deeped in history this area is a fascinating place for the historian too. Artefacts found here show that this area had been inhabited by a group of people during pre Vijayan times. Magama ( Ptotemy : Margama) at the mouth of Modaragama Aru and Uruela at the mouth of Kala Oya associated with pearl and chunk fisheries (Molluses) must have been important ports associated with trade with foreigners at the time.

Music and dance: Kandyan dancing, one of the best in the world

Music and dance in Sri Lanka are still closely intertwined with religious rituals Kandyan or ‘up country’ dance which is accompanied by the complex rhythms of several drummers has evolved from village dances performed to appease to local deities. The percussion instrument used is a wooden drum with leather heads of Monkey skin at one end and cowhide at the other. Two different types of skins make

representing the 18 demons of disease.

Devil Mask Dance

‘Low country’ or ‘devil mask’ dancing is generally performed with the motive of exorcism. These are also accompanied by drummers, who use a special ‘demon drum’ to enhance the steps and movements of dancers wearing the grotesque masks representing the 18 demons of disease.


Architecture and Art of Sri Lanka – Buddhist influence

Not only Art of Sri Lanka , but Sri Lanka’s architectural heritage too is very much influenced and shaped by Buddhist traditions. Prominent among the architectural edifices are the dagobas which are sighted everywhere in the country. Built in the shape of a dome, the dagobas often enshrine relics of the Buddha, such as a hair or a tooth, and is casually massively constructed of brick covered with a coat of plaster and painted white. Ancient temple sites are featured by statues of Buddha which are often carved from the living rock of basalt crags and cliffs. Frescoes like those located at Sigiriya may display beautiful women temple dancers or deities.

European Influence

The pantiled roofs and verandahs which grace many a quaint old building are living examples of the Portugese and Dutch architectural legacy. Many Dutch buildings are still found in Galle, Kandy and Nuwara Eliya houses, many surviving buildings from the British Colonial Era. room for contrasting tones. Dancers, usually women go through a routine of sinuous poses and flowing arm movements.

Anuradhapura Highlights

Posted by lanka matha on Thursday, December 9, 2010 , under , , , | comments (0)



SRI MAHABODHI TREE

SRI MAHABODHI TREE
It is hard to believe - but there is no shadow of doubt at all - that this small tree with limbs so slender that they must be supported on iron crutches, is the oldest historically authenticated tree in the world (2,250 years).

It has never since been without its hereditary attendants and the care, to the very end, of the country's kings. As lately as the reign of King Keerti Sri Rajasingha, a wall was built around the tree. In 1966 it was enclosed in a golden railing.

The great ancient Sinhalese Buddhist monuments of Anurdhapura are clustered around this Peepal tree (ficus religiosa) called Sri Maha Bodhi, a sapling of the Peepal Tree at Buddha Gaya, Northern India in whose shelter Gautama Buddha attained supreme enlightenment.
The sapling was brought to Sri Lanka by Buddhist nun Sanghamitta, the daughter of King Asoka of India in the 3rd Century B.C. To the north of the well protected and well adorned tree are three great monasteries: the Mahavihara, the Abhayagiri and the Jetavana.

Anuradhapura Highlights

Posted by lanka matha on Wednesday, December 8, 2010 , under , , | comments (0)



Ruwanweliseya 

RUWANWELISEYA
The construction of Ruwanweliseya was prophesied by the great Buddhist missionary Maha Thera Arhath Mahinda, who brought Buddhism to Sri Lanka from India during the reign of King Devanampiya Tissa (250-210 BC).
Having heard of the prophesy of Maha Thera Mahinda to the effect that a great Stupa would be built by a great king at a certain location at Anurdhapura, King Devanampiya Tissa had an inscription pillar planted at the said location narrating the prophesy.
A little more than a century later, the inscription pillar was destined to be found by a fitting hero: King Dutugamunu (101-77 B.C.), who rescued the Sinhalese Buddhist nation from the Dravidian invader. “The Hero of the Nation” wasted no time and commenced the construction of Ruwanweliseya also named Maha Stupa or Ratnapali Stupa or Swarnamali stupa.

Following the declaration of the king that no work at the great stupa should go unrewarded, a streak of luck dawned on the pious king: a rich vein of Silver was discovered at a village subsequently renamed Ridigama meaning Village of Silver in Sinhala. The construction of stupa cost the king 6.4 million coins in wages alone.

At a circumference of 370 feet and a height of 180 feet, Ruwanweliseya, the third largest stupa of Sri Lanka, is the focal point of the Maha Vihara, the first monastery of Sri Lanka. It is believed a considerable amount of relics of Buddha is enshrined in this glorious stupa, built in replicating the shape of a bubble of water. At the eastern entrance to the stupa is a statue of King Dutugamaunu. According to the records made by Fa Hsien, the Chinese Buddhist monk, who toured Sri Lanka in the 5th century CE, Maha Vihara monastery housed no less than 3000 Buddhist monks.

Since the death of King Dutugamunu, “The Hero of the Nation”, the great stupa had been renovated by a succession of Sinhalese king till King Nissanka Malla (1187-1196 AC). By the 19th century, Anurdahapura, once the greatest monastic city of the world, also named Anurogrammon, by the Greek cartographer Claudius Ptolemy (90-168 AD) was deserted;Ruwanweliseya was in ruins.
In the year 1893, a patriotic and pious Buddhist monk called Naranvita Sumanasara Thera supported by a community of humble villagers in the region, took upon the Herculean task of reconstructing the great stupa. The community resulted in forming a society called Ratnamali Chaityawardhana Society.

Anuradhapura

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Anuradhapura was first settled by Anuradha, a follower of Prince Vijaya the founder of the Sinhala race. Later, it was made the Capital by King Pandukabhaya about 380 B.C.
According to the Mahavamsa, the epic of Sinhala History, King Pandukabhaya's city was a model of planning. Precincts were set aside for huntsmen, for scavengers and for heretics as well as for foreigners. There were hostels and hospitals, at least one Jain chapel, and cemeteries for high and low castes. A water supply was assured by the construction of "tanks", artificial reservoirs, of which the one called after himself exists to this day under the altered name of Baswakkulam.

It was in the reign of King Devanampiya Tissa (250 - 210 B.C.) that the Arahat Mahinda, son of the great Buddhist Emperor Asoka, led a group of missionaries from North India to Sri Lanka. With his followers he settled in a hermitage of caves on the hill of MIHINTALE - whose name derives from Mahinda's own.

The new religion swept over the land in a wave. The King himself gave for a great monastery in the very heart of the city his own Royal Park - the beautiful Mahamegha Gardens.

The Buddhist principality had had but a century to flourish when it was temporarily overthrown by an invader from the Chola Kingdom of South India. The religion, however, received no set-back.
At this time far away on the southeast coast, was growing up the prince who was to become the paladin of Sinhala nationalism: Dutugamunu (161 - 137 B.C)

For all his martial prowess, King Duttha Gamini must have been a man of singular sensibility. He built MIRISAVETI DAGABA, and the mighty Brazen Palace, nine stories high he presented to Mahasanga (order of monks). But, the RUWANVELI DAGABA, his most magnificent gift he did not live to see actually completed.

Two more, at least, of the Anuradhapura Kings must be mentioned - if only because some of the greater monuments are indisputably attributable to them.

The earlier of these was Vattagamani Abhaya Valagama (103 & 89¬77 B.C.) in the first year of whose reign Chola invaders again appeared and drove him temporarily into hiding. For fourteen years, while five Tamil Kings occupied his throne, he wandered often sheltering in jungle caves. It is recorded that as in his flight he passed an ancient Jain hermitage, an ascetic, Gin called and taunted him. "The great black lion is fleeing!" Throughout his exile the gibe rankled. Winning the Kingdom back at last, he razed Giri's hermitage to the ground building, there the ABHAYAGIRI Monastery. The name is a wry cant
on his own name and the tactless hermit's as well as (meaning mountain of fearlessness) a disclaimer of his cowardice!

Next came the heretic king Mahasena (274 - 301 A.D) who built the Sri Lanka's largest Dagaba JETAWANARAMA (World Heritage Site) much complicated irrigation system and 16 vast reservoirs (tank) like MINNERIYA, even today which irrigate thousands of acres of paddy land.

Anuradhapura was to continue for six hundred years longer the national capital. But as the protecting wilderness round it diminished with prosperity and internecine struggles for the royal succession grew, it became more and more vulnerable to the pressures of South Indian expansion; and the city was finally abandoned and the Capital withdrawn to more secluded fastnesses.

But the monuments of its heyday survive, surrounded by such beauties as become the past: the solemn umbrage of trees, the silence of cold stone, and the serenity of the sheltering sky.