Conclusion and the end

No one can conceal – totally suppress – the true history of this Janbudveepa, of this Helabima  where Gautama Buddha was born and where all other Buddhas were blessed to be born. The genuine Buddha Dhamma is disclosed. The Nobel ones who had realized the Four Nobel Truth which guides them up to realization of Nibbana have come in to existence. In parallel to these, the place related to birth of Buddha, the place related to the Enlightenment of Buddha, the place related to the first sermon Dhammachakka, the place where Buddha Shakthi is gathered and caused for the Parinibbana of  Buddha  are discovered now within this Helabima. Their names are revealed and the places where they are located too are revealed.

These statements made on these places were not done with any assumptions. These absolute truths were experienced and revealed to the world. It is necessary to explain the reasons to the world which made to reveal these truths.

Although the most sacred, supermandane Dhamma which guides for the realization of Nibbana was discovered, disclosed and spread among the world, even in the form of writing, within the period of 2005 to 2008, the Darmatha revealed that there is another hidden reason acts as a hindrance and it does not let anyone to attend even to Sothapanna stage, the first fruition of the supermandane path.

In finding out the Dhammaanudamma Patipada i.e. the code of Dhamma to avoid this hindrance all these sacred places were guided by the Samaapathi,[1] were identified by the Samaapathi, disclosed by the Samaapathi  in the same day and at same time by the Samaapathi, and also the source of this too was disclosed.

That source is Mahaparinibbana Sutta. According to Mahaparinibbana Sutta just five minutes before the Parinibbana of Gautama Buddha, Ananda Thero, the great attendant of the Buddha, asked a question from the Buddha.“The Blessed One, you preached Buddha Dhamma for men and gods for a period of forty five years. They could hear you and see you. And gave the Parathogoshaka Prathyato men and gods, so then they too could join with Buddha Shakthi. Now, in the future, after your Parinibbanathey, men and gods, would not see you, hear your voice, would fail to gain the Buddha Shakthi. Wouldn’t they, the world, fail to find a way to attend at least to Sothapaththi as they fail to gain Parathogoshaka Prathya ?

No any ordinary man can attend at least to Sothapaththi stage without being united with the Buddha Shakthi, without gaining Parathogoshaka Prathya and by his own strength. To realize The Four Nobel Truths, to attend to Samma Ditthiit is a must for someone to complete all the four aspects of Sothapaththi. Out of them the first aspect called “Sappurisa Sansevo can be completed by gaining the Parathogoshaka Prathya through seeing the Buddha in live who realized The Four Nobel Truths and attended to the Arahantship by his self wisdom, listening to Dhamma preached by Buddha or listening to Dhamma preached by a disciple of Buddha who had attended to any fruition of the supermandane path.

According to Mahaparinibbana Sutta “Saddassa Kulapuththassa – Dassaneeyaanan Sanwejaneeyaanan  Chaththaaro Thaanaa” means that anyone had attended to the stage called Saddassa Kulapuththassa by hearing true Dhamma even after the Parinibbana of the Gautama Buddha from a disciple of Buddha who had gained the fruitions of the supermandane path, or in other words, any one follows the path of Sothapanna stage and wishes to attend in to the fruition of Sothapanna (to be Dassanena Sampanna) called “Dassaneeyaanan Sanwejaneeyaanan”, it is necessary to get his mind purified by seeing, paying  homage at least one of these four sacred places related to the Enlightenment of the Buddha. This is how that one can get united with Buddha Shakthi. Hence, at least one of these four places should be seen in order to attend to Parathogoshaka Prathya, Samma Ditthi and to complete the aspects of Sothapaththi.

Due to the effect of Darmatha these sacred places which are possessed with Buddha Shakthi, again due to Darmatha, were disappeared and suppressed by the jungle in the past eras where the sacred supermandane Buddha Dhamma was changed & suppressed, in the ancient times where the San Deshana i.e. the teachings of San were not heard, in a period where no one could hear the Noble Dhamma – the sacred supermandane Buddha Dhamma – which guilds for realization of The Four Nobel Truths. If these places were not suppressed and hidden temporary with the effect of Darmatha, these sacred places could have been demolished and destroyed by the ordinary worlds, by the invaders from the east and the west.

There are many persons born in this Helabima today who can realize Dhamma and gain the fruitions of the supermandane path and have already attended in to Sothapanna stage. That made me to contemplate on the past and go behind the answer given by Gautama Buddha for the important question raised by Ananda Thero, to attend in to Samapaththi and disclose and declare these four sacred places to the world correctly at once. These sacred places were disclosed as an aid for those Saddassa Kulapuththassa and so then they can attend in to Sothapaththi.

For this short period of 15 months, after these four places were disclosed to the world in the Poson Poya in 2009, not only a large no of people have visited and paid their homage to these sacred places, it is mentioned with confidence that they have silently gained the fruition of the supermandane path as well. Hence, it is time now to strength Buddha Dhamma again, to disclose the Buddha Shakthi to the world. It can be seen the signs of a new era from everywhere, the non-righteousness is destroyed and it springs up the righteousness. Understanding this Darmatha can easily be done when anyone thinks about things happening around with Yoniso Manisikara, the mindfulness. The sinner, the one who acts with Asoniyo Manisikara i.e. who acts with non-mindfulness will not know and see these Darmatha.

There are ordinary people living among us who think that I have done an offence by disclosing, explaining these absolute truths to the world. Now, the era where the path of Nibbana was closed up in a way that Buddhist world could not gain any fruition of the supermandane path, had come to an end. It is declared to the devoted Kulaputhras that all the hindrances are removed and cleared up the path totally, but not to the ones bound with ignorance and not having blessings to realize Nibbana.

While reminding the sacred text of Buddha “This Dhamma is not for the one bound with ignorance, Akgaana Duppannassa, but only for the wise” if you can’t get the understanding by reading this book, I would like to remind you with love and compassion that for anyone who acts against these sacred discloses of Dhamma then you are someone still stuck in the burning issue of Samsara, you have lost your way in the ocean of Samsara, you are running behind the illusion, having the thirst in gains and you are an unsatisfied man.


[1] Fact to be mentally absorbed, by means of a very high level of concentration, enabling consciousness to be regularly and a long time focused on an object such as Nibbana.


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Deva Hela and the concept of gods

The people in this country had divided their country in to four regions prior to Anuradhapura era namely Uthuru Kuru Divaina, Janbudveepaya, Poorvavidehaya and Apara Goyaanaya and named it as Siw Hela.The people of Deva lived in Damabadiva Janbudveepa. Even by that time, the world knew them as Aaraya. The people of four castes namely Brahman, Kshatriyas, Baththiya (the caste called Kath[1]) and Shudras lived in this Deva Hela in Janbudveepa that day. A caste system was not seen in the Yakkha Hela. A society where people were divided based on a strict caste and tribal system was not found in the Yakkha Hela. It was the kings who ruled the Naaga Hela and the Yakkha Hela.

The Deva Hela was reigned by the Aarayas and was stretching from Jaffna to Mathara, the region to the eastern region of the country when its divided in to two parts from the centre of it. But the people in the Naaga tribe had lived in the cities situated around the county and had engaged in the trading, transportation and controlling and managing the properties.

Naa+gara[2]were the places where the people in Naaga tribe had built their hoses and lived. These place or regions of Naa+gara later were changed in to Nagara(s). The residing places of Deva tribe were Nuwara(s) or Pura(s),[3]for example Kapilawasthupura (The city of Kapilawasthu), Shraawasthipura (The city of Shraawasthi) and Varaanaasipura (The city of Varaanaasi). And also the cities called Vishala Maha Nuwara (The great city called Vishala), Rajagaha Nuwara (The city of Rajagaha), Savath Nuwara (The city of Savath) were situated in Deva Hela. The towns called Naataa(s) such as Aaataanaataa, Puranaataa, Kusinaataa were situated in the Yakkha Hela. ( Please check the stanza 23 in the Aataanaataa Sutta).

There was a tradition in Deva Hela where people addressed the most powerful regional kings reigned in the Deva Hela with the highest title connected with the divinity as “Devayan Wahansa” i.e. your majesty. According to the teaching of Buddha and also the Thika Nipaatha in Anguththara Sutta there had been three categories of Deva lived in Janbudveepa namely,

I. Vishuddhi Deva
II. Uppaththi Deva  and

III. Sammatha Deva.

In the past the term Vishuddhi Deva was used for the great Arahants who had eradicated Desha i.e. anger. It is clearly mentioned in the Tripitaka that the name “Devi had been used as they had totally detached the anger. As we believe today, Uppaththi Deva is the group of beings born in to the divine life. There are six of such heavenly realms called Sadewloka and those beings get ‘self’ births. They were known as Devas by the birth.

Sammatha Deva were the kings who were addressed using the conventional term “Devayan Wahanse” i.e. your majesty, by the people and they were belonged to the tribe which was conventionally accepted as Deva. Most of the kings who governed their people with love, compassion and non-hatred were addressed as Deva by the tradition and also by the honorable title called Devayan Wahanse. Most of those honored kings, after their death, further were addressed using the term Deva and people worshipped and made different offerings for them as well.

Mahaasena, the king in the Deva tribe who reigned in the Kacharagaama[4] in Ruhuna were imposed the concept of divinity by its people. After the death of the king, King Mahaasena was considered as a god by the people even to this date. Kirivehera[5] in Katharagama was built by King Mahaasena. A statue of King Mahaasena can be seen in the grounds of Kirivehera even to this date. Later, King Mahaasena became God Mahaasena and later God Katharagama among the Hela people. And they paid their respect as well. Today Tamil and Hindu devotees consider God Katharagama as God Iskanda mentioned in Iskanda Puraanaya.

In the ancient times Kururata and the region of Sripada was coming under the Kingdom of Kururata and the king “Samana ruled that land and he was a relation of Gautama Buddha as well. According to the hearsay, King Samana was married to the younger sister of King Suddhodana.[6] It was King Samana who arranged the Diva Guha i.e. the Diva Guha Cave, in a suitable way for Gautama Buddha and ministered the Buddha for a period of one year. It was KingSamana” who engraved the sacred footprint of Gautama Buddha in the highest station in his kingdom, made it sacred by the blessings of Buddha and made it a place for people to come pay their homage. A fist full of sacred hair relics of Gautama Buddha was taken by the King Samana, built a Dagabo in Mahiyangana and began to pay his homage to it. King Samana listened to Dhamma from Gautama Buddha and attended in to first fruition of the supermandane path, Sothapanna, and after his death he was reverend as a god by the people in the country. It was for this king reigned in Kururata in Heladiva that people have built Devalas i.e. temple, statues and pay their homage. Today he is called God Saman, God Sumana Saman. The history says that even the Arabian traders came to Kururata for trading had paid their respect to God Saman and the sacred Buddha statue of Buddha.[7]

When Gautama Buddha was residing in the Jethavanarama monastery in the city of Savath, Ruhuna was reigned by a king called Uthpalawanna. Later, this king was known as God Upulwan, a Devala was built in Devinuwara and started to worship him. Later, The Vishnu Puranaya was written and considered this king as God Vishnu. Devalas were built and started paying homage to him. Accordingly God Upulwan became God Vishnu.

It was for a human being, for the name of a human being who worked with some extra powers lived in Deva Hela that Hela people have raised up to the status of divinity, considered as gods such as God Vibeeshana, God Ayyanaayaka, God Gale Bandara, God Minneriya, God Ranvala, Goddess Paththini Mani and paid their utmost homage even to this date. Seeking refuge and praying for aids from gods of this nature was the tradition of the ancient Hela people. From the very ancient times it was the practice of people lived in Helabima  to build Devalas, make vows, and make offerings for gods and getting their minds consoled. It can be seen that these faiths in gods and different offerings made for gods did not bring any harm to any one, they were not acts of sin and considered them as the acts of innocence and taken in to Buddhism. From the ancient times faith in gods, offerings and scarifies for god were performed. Due to the influence of India, later, the faith gods was entered in the Buddhism in Lanka as well.

In the ancient times, the forest area situated over the very large mountain called Mahaameru stretched from Poonarin in Jaffna to Alawwa Giriulla was known as Uthurukuru Divaina, Yakkha Hela. Some regions in Kandy and Mathle districts were ruled by some of the same rulers in the Yakkha Hela. After some times of the Enlightenment of Gautama Buddha, Gautama Buddha came to Mahiyangana for as discussion with the people in the Yakkha tribe lived there over the troubles made by them to the disciples of Buddha and made arrangements to control and tame them. Gautama Buddha came to Mahiyangana when he was residing in Rajagala in Ampara.

In the Aataanaata Sutta and Maha Samaya Sutta is clearly says that the great King Vessavana, a descendant of the Rawana Dynasty, was the leader among all other very powerful rulers in the Yakkha tribe that day. Later, this King Vesamuni was raised up to the divine status, the title Sathara Waram Devi was given to him and now he too is considered as a god by the people in Vanni.[8]

The Tripitaka Canon says that people in Yakkha tribe and Kumbanda tribe and some people in Naaga tribe had considered King Vesamuni as their great king. When Buddha was living in this Helabima, another group of Devas who got the divinity by tradition, a group who were considered as gods by people were living in some parts of this country. These were the kings reigned certain regions specially in the upcountry, Kandy, and they were just kings by the generation name and were the descendants from Rawana Chakravarti Dynasty who lived in the ancient times in this country.

Seven Chakravarti Kings of the Rawana Dynasty lived in this Helabima, ruled in this Helabima. Later, the descendants of this same generation who had lost the power of Chakravarti and the power of Chakrarathnas used this title, Sakvithi, Chakravarti. King “Samana and also King Vessavana were related to this same Chakravarti Dynasty. But they did not use the title, Sakvithi.

According to Tripitaka Canon, the kings came to listen to Dhamma from Gautama Buddha namely Sakkassadevaa, Sakkassa Panitha were the descendents of this Chakravarti Dynasty and these kings used the title, Deva. Following the imaginations, today we use the names such as “Sakdew Raja “Sakradevendrayaa” i.e. Sakra – the king of gods, for a king called “Devaanaminda of the same Chakravarti Dynasty who lived in this Helabima  and had learnt Dhamma from Gautama Buddha. It was because he was the king of Sammatha Devas. Sakkassa Devaanaminda was a man lived in this Helabima and learnt Dhamma from Gautama Buddha.

Hence it’s very clear that the religious concepts of gods prevailed in India were different to the ones practiced by the people lived in this Helabima. All the gods, including God Sakra, who are revered by the people in this country even for this date were the people lived in this country in the past and they were possessed with some extra mental or physical powers and did some special service to the society.

Next Chapter…

[1] As in Kathi.

[2]Naa+garaNaa in Sinhala language is the cobra. gara is the ‘gruhaya’ the household. Nagara in Sinhala language are the towns.

[3]Nuwara(s) or Pura(s) were the cities.

[4] Today this place is known as Katharagama.

[5]The Kirivehera Chaithya.

[6]The father of Gautama Buddha.

[7] This could be the reason for the Muslim community to go on pilgrimage to the Samanala Peak. Probably this could be the only place in the world where people in many religions come and pay their respect. English people call the Sripada peak ‘ The adma’s Peak’ and believe that it is the foot print of Adam.

[8] The Vanni is the name given to the mainland area of the Northern Province of Sri Lanka. It covers the entirety of Mannar, Mullaitivu and Vavuniya Districts, and most of Kilinochchi District, and has an area of approximately 7,650 square kilo meters (2,950 sq mi).

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Mahavamsa – Tripitaka and the language of the Buddha

Gautama Buddha preached Dhamma to the world using Maghadi language here in this Helabima  for forty five years. This Buddha Dhamma was arranged in to the form of lines, Pela. So then, it was easy to refer and study them by heart and take them from one generation to another. This particular process was set up during the time of Buddha himself.  A group of Bhikkus including the great Arahant Maha Kassapa and Arahant Ananda Thero, who represented the Asu Maha Srawaka, The Great Eighty Disciple of Buddha, worked towards this formation of Dhamma.

It is the third chapter of Mahavamsa written in Lanka reveals the world about the historical news of the arrangements of the first Dharma Sangayana, the Dhamma Council. If it is guaranteed that the Mahavamsa was a book written in Lanka, if it is guaranteed that it contains the information of history in Lanka, if this story of the first Darma Sangayana which had been held in the city of Rajagaha is stated in Mahavamsa, anyone can understand and decide that this incident had been occurred here in this Helabima, in Rajagala in the city of Rajagaha. If a Darma Sangayana of this nature had been held in Barath Desha in the past, it could have been mentioned in the contemporary books written in the Baratha Desha. But no one can present any information with regards to that. The most learnt, erudite and knowledgeable 500 Arahants who participated in this Sangayana, had come there from 28 monasteries situated around the city of RajagahaRajagala – and also from Aaranya Senasanas which are known today as Sithulpawwa in Ruhuna, Maaligavila, Deegavapiya and Kudumbigala. It’s a great false to say that a Darma Sangayana of this nature was held in India.

The Tripitaka written in the Alu Lena says that the first Darma Sangayana had been held in Rajagala in Ampara, in the city of Rajagaha after three months of the Parinibbana of the Buddha in the city of Kusinara (today its Budugala). Hence, I am glad to mention that this incident of the first Darma Sangayana which is mentioned in two books written in Lanka, Mahavamsa and Tripitaka, is a historical incident happened in Helabima, but not an incident happened in India or Baratha Desha. If someone says so, it is nothing but a mindless thing.

Any one goes to Rajagala in Ampara, can still observe the Sapthaparni Cave and other supportive caves which were arranged for the first Drama Sangayana by King Ajaasaththa, the ruler of the kingdom of Magadha, and also the other facilities provided for 500 Arahants.

The Sapthaparni Cave found in Helabima  is an extraordinary creation. The cave had been designed purposely for the Darma Sangayana, having a shape of an umbrella and Arahants could sit comfortably as a circle. This is well secured and preserved in Rajagala, even to this date.

Making wrong interpretations based on assumptions and passing out all these incidents to India were done by the authors lived in our country in the mediaeval period through the books such as Bodhivamsa, Thoopavamsa, Daathuvamsa which written 800 years after Mahavamsa & Tripitaka, also through many Buddhist literature books written in the Polonnaruwa era. That is the nature of Padaparama[1]person who has no any clear idea over the absolute truth. All the authors who wrote Sinhala and Pali books in the Polonnaruwa era, Dambadeni era and in Gampala era were influenced by India and the Mahayana Buddhism. They did not have the wisdom in Dhamma to differentiate Buddha Dhamma and Buddhism. This is evident positively by the erotic commendations used by them in their Buddhist literature book which were written in these eras.

I want to emphasize again the fact that it was only in this Helabima  that sacred Buddha Dhamma was originated, was existed, exists and will be existing.

I would like to mention here genuinely that the Padaparama persons who hold on to conventional views and act behind the label of Buddhism attempt harder in the present day to suppress, to cover up the absolute truths disclosed by the sacred Buddha Dhamma. It is not surprising to see that they will do the same in the future as well. But now it’s the time to disclose all, it’s the time for the truth to come out.

A very long period like 400 years, from the time of the Parinibbana of Gautama Buddha to the time of writing this sacred Buddha Dhamma in Alu Lena in the reign of King Walagamba, this Tripitaka Dhamma was taken down through an unbroken oral tradition by a generation of Heladiva Bhikkus who had experienced the fruitions of the supermandane path, who lived in Aaranya Senasan as of Heladiva located in Ruhuna, east and in the central region of the country representing Rajagala, Sithulpawwa, Kudumbigala, Deegawapiya, Budugala, Haburugala and  Mulkirigala.

When all the books containing pure Buddha Dhamma were burnt-out, when all the Buddhist, Hela and Pali texts stored in the library, Pothgula, of Maha Vihara in Anuradhapura were burnt – out , what left for the reference for the Hela Buddhists was the 17 books written by Buddhagosha Thero which were protected and stored at the Mahayana Abayagiri monastery. The Bhikkus lived in Abayagiri monastery were biased to Mahayana Buddhism. The Sinhala king who ruled the county by that time and destroyed the Mahavihara monastery was biased to Abayagiri monastery. Both these parties were Mahayanians. In the era which came after the destruction of this series of Hela commentaries, most of the Buddhist Bhikkus and the kings lived in Helabima praised and considered these texts with Mahayana views as Buddha Dhamma. The Tripitaka Canon was written and stored at the Alu Lena. If the copies of them had been stored in Anuradhapura, they too could have been burnt-out by the fire of Mahavihara.  We were lucky to have them stored in Alu Lena and the enemies could not touch the originals of Tripitaka. They were not burnt out and up to this date they are used for new copies.

Later, the Tripitaka was translated in to Sinhala language by our scholars. But, in interpreting the Maghadi terms in Tripitaka, most of them used the views of the translations of the Artha Katha by Buddhagosha Thero which were filled with worldly religious concepts and also analysis such as Teeka, Tippani and Sammatha written later for these same Artha Katha. Because of this reason, it should be mentioned here that the learnt Bhikkus who worked in the Editorial Board of the Buddha Jayanthi Tripitaka were suppressed by the Pathanjali Theory, Pathanjali Waada, which was mainly indicated by 17 books including Vishuddhi Magga and translated the Tripitaka text in to Sinhala language. And also because these learnt Bhikkus who translated Tripitaka were the masters in Sanskrit language, in translating Maghadi language in to Sinhala they have used more than 50 percent of Sanskrit  terms taken from Sanskrit language.  Because of these alterations, it is sorry to say that the Sinhala people living today face the difficulties in understanding the true Tripitaka Dhamma.

An excellent person who could read Maghadi language, who can analyze Dhamma in Maghadi language, who had realized Dhamma is a true Noble person, Aarya Pudgala.

A very long period of 2100 years ago, in the reign of King Walagamba, Hela Bhikkus who were learnt, pious and knew Dhamma well and had experienced the fruitions of supermandane path were engaged in writing the Dhamma as Tripitaka texts which included many information related to our Hela history such as the names of people, the places, also the way of life of the people lived in this country etc and its time now for us to analyze, understand and accept these information. I emphasize on the fact that all the names of the people, villages, kingdoms, kings, the Counts, the Noble ones who experienced the fruitions in the supermundane path, the Arahants and also the incidents of the past, the future and the present mentioned in the Tripitaka Canon are not related to India or Maha Barath Desha but they are related only to this Siw Hela.

In his history book Professor A L Basham says, the time period between 589-543 BC, what we conventionally accept as the era that Buddha was living, or the period closer to that, the political circumstance of Barath Desha was going through great complexities and disputes, Greek & Persian invasions had given the extreme pressure and the country had been pushed away from peace, and this unstable, disturbed environment would not be suitable enough in any way for a birth of a Buddha. 289 years after the Parinibbana of the Buddha, until such time that Ashoka the Great brings the Barath Desha under the sovereignty of one flag, there had been an interregnum filled will disputes and complexities. This can be very clearly understood by the fact that no any book carries any information related to the political environment of Baratha Desha in this period.

The Englishmen such as Rhys Davids, Geory Turner, James Prinsep, H C P Bell and Codrington wrote the history with the narrow and misleading understanding which they gathered by reading Mahavamsa, Deepavamsa and Tripitaka Canon which were written in Lanka and the books written in the preceding  periods namely Polonnaruwa and Dambadeniya era. Today, a history of this nature which is written with assumptions is entered in to the Indian history books as well. Accordingly, it was by the ordinary men who lived in those respective eras had written the history by restricting the Helabima history to the era of Vijaya and all what happened prior to him had been transferred and handed over to India. Now it’s time to correct this mistake.

Even to this date, we have genuine historical evidences written in our Helabima which are related to those respective eras. Our historians, archeologists and also lay and non-lay scholars who hold different religious views do not show any interest in accepting them as they think in English and are obliged to the west or to the Baratha Desha.

The Englishmen such as James Prinsep, Geory Turner, Strongs, Rhys Davids, Codrington, H C P Bell and Wilhelm Gaiger wrote our history. We appreciate their service up to some extent. But the great loss experienced by us due to their ignorance also should be seriously taken in to our consideration. This situation should be corrected at least now.

Sometimes back a book called Lokopakaraya was written by Venerable Ranasgalle. The four islands explained by the poem number 189 poem of this Lokopakaraya were situated within this Helabima. The four islands surrounded by the sea shore mentioned in Lokopakaraya were as follows.

  1.  Uthuru Kuru Divaina.
  2. Janbudveepaya (Dambadiva).
  3. Poorvavidehaya.
  4. Apara Goyaanaya.

In the most ancient era prior to the ear of Anuradhapura or in other words in the time of Buddha, this country has been divided in to four parts and conventional names of this nature had been given to them. What was known as four islands (the regions) was the Siw Helas. Later, following the tribes of tribal kings of each Hela, Janbudveepa was named as Deva Hela, Uthuru Kuru Divaina was named as Yaksha Hela, Apara Goyaanaya was named as Naaga Hela and Poorvavidehaya was named as Ghandharva Hela.

Chaththaaro Mahaaraajaas who were mentioned in the Aataanaata Sutta and Mahasamaya Sutta very specifically reigned in the regions in this Siw Hela. Gautama Buddha attended in to his Enlightenment in Janbudveepa (Dambadiva) and that region was coming under Deva Hela. Hence, the names such as Janbudveepa and Dambadiva were used for a particular region of this same land in very ancient eras. It got the name Janbudveepa as it suggested the meaning that ‘The island where all the Buddhas are born’. The name Dambadiva was used as it suggests the meaning ‘The island of Dhamma’.

All the islands mentioned in Lokopakaraya are surrounded by the sea shore. Because of this it is guaranteed that in the ancient times all these four islands were situated in this Helabima.

All the books written in Baratha Desha in the period of BC, all those literature books had discussed the worldly advices and the matters which would arouse the erotic emotions of the ordinary world. The Rig Vedha texts, Vishnu Puraanaya, Iskandha Puraanaya and many more ancient texts, Bahamian and Upanishad texts and also the special book called Bhagavad Gita were written with the aim of advising the worldly success. These were literature books or complimentary books which were written for the purpose of making a better world. But, all the books written in the contemporary ear in Helabima  i.e. all the Tripitaka texts and all the commentaries were aimed at the supermundane path which would lead to the renunciation from the world. They were written to explain the Dhammaanudhamma Patipadhaa[2]which will lead to the total cessation of the impermanence of life. These two objectives are different to each other. If the sacred Buddha Dhamma had been spread out in India or Baratha Desha that day, it could have been seen at least some indication of these supermandane Dhamma in those books written in that period. But, it is not mentioned in any book written in India.

Anyone who reads the Bhagavad Gita would easily understand that the objective of the ancient literature written in Baratha Desha was to provide the required advices for a better living. The most interesting, erotic and complimentary poems in the Bhagavad Gita are studied by heart and recited them as Bajan songs. Even to this day, this is a custom or a habit followed by the Indians. But the sacred Dhamma stated in the Tripitaka should be listened well, should be digested in to the mind well, and should be experienced well. It’s a Darmatha of Yathaawadi Thathaakaari and Athaakaari Thathaawadi. Buddha Dhamma was a Dhamma which teaches to understand Dukkha, teaches to find out the root for Dukkha and teaches to eradicate the root of Dukkha. Or in other words, it can be considered as a doctrine of cause and effect, it can be understood only by following it, only by comparing anything with the cause and effect. According to the divine concepts in Barath Desha, the effort was changed temporally by changing the cause. Because of this, the literature in Barath Desha written in the past was limited to a complimentary literature.

The Buddha Dhamma preached the human being to use his mind in action, to become someone who acts on Yoniso Manasikaara and to find out the path for emancipation. The religions in Barath Desha aimed at the emancipation by suppressing the sorrow temporally through the changing of things in the world. A supermandane doctrine was not seen in them.

In the Pali Commentaries translated by Buddhagosha Thero, and also in other books written in the preceding eras i.e. in Anuradhapura era , especially in the Sinhala books written in Polonnaruwa and Dambadeniya era it contained the Sammatha Dhamma (The Conventional Dhamma) which would help to make a better world, would help for the augmentation of Bhava, but not the Paramartha Dhamma, (The Objective Dhamma) which would advice to compare every with Vinaya (the discipline) and with cause and effect as preached in Buddha Dhamma. It was the time that Helabima  was tremendously influenced by the complimentary poems in the worldly religions which were spread in Barath Desha.

Hence, most of the books left for our reference today are the historical Buddhist literature books written in the mediaeval period and the Commentaries (Atta Katha) & also many other literature books written later with the influence of Barath Desha. They were not the books of objective Dhamma which would disclose the Nibbana as it was highlighted in the sacred Buddha Dhamma or in Tripitaka Canon. The Jathaka Katha literature written later in the era of Dambadeniya too was purely aimed at the happiness of the ordinary mass but not something which helped the mankind to think in wisdom and compare things with the doctrine of cause and effect and act accordingly. It is very clear that these too were in the same category of compliment literature.

Next Chapter…

[1] Padaparama –  ‘one for whom the words are the utmost attainment’, Whoever, though having learned much, speaking much, knowing many things by heart, and discoursing much, has not penetrated the truth, such a man is called by that name.

[2]The teaching to explain how to follow Dhamma and act accordingly.

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The concept of Chakravarti Kings and Chakravarti Dynasty

The information about the concept of Chakravarti is mentioned in the Tripitaka Canon written in Lanka. Chakkawaththi Seehanaada Sutta and Chakkawaththi Sutta are the some Suttas in Tripitaka Canon which carry information about Chakravarti kings. In addition to these, it is mentioned in the character of Buddha as well.

In the story of Buddha, after the birth of Prince Sidduhath, few hermits who have gained the highest knowledge, including hermit Asitha, came to the royal palace for the naming ceremony of the prince. When the prince was taken to the hermits, most of them had one common opinion that “one day this prince will be a Chakravarti King. Otherwise he will gain the super-mundane Enlightenment”. Since all the hermits have gained the highest knowledge we can elaborate on one truth derived from this statement.

This absolute truth is that if one Buddha gains the Enlightenment, a Chakravarti King will not come in to the throne in the same period of time and if one Chakravarti King comes in the throne, a Buddha will not gain Enlightenment in the same period of time. Both these incidents i.e. the Enlightenment of Buddha and a king coming in to the throne as a Chakravarti King will not occur in the same period. They do not occur in parallel, will not occur at the same time.

The other truth sets in this is that a Chakravarti King will not be born and come in to throne in any country other than in this Helabima  and this country will be the home for all Buddhas and they will gain Enlightenment in this country.

Here, another important thing can be highlighted. According to the Chakkawaththi Seehanaada Sutta, during the reign of Chakravarti Kings they will rule their country with Dasa Raaja Dharma.[1]A majority of the country men will lead their lives based on codes of virtues. The king is fair and justice. The rulers are fair and justice. Because of that people have no any need to commit sins. An ideal environment to carry out all types of meritorious acts, Pinkam, is set in the country. People perform meritorious acts. They experience long and happily life. Because of this environment the ordinary people do not get any opportunity to understand the Dukkha, the sorrow. They stick on to meritorious acts only, Pinkam, but not wholesome acts, Kusal. Because of this the people live in a kingdom of Chakravarti King, do not get the knowledge to carry out Kusalassa Upasampada. In a time period of this nature people are not capable enough and do not have any means to understand Nibbana. And they do not have any need to understand Nibbana either. The sorrow is not something heard by them. People experience the least conditions of sorrow. The society is righteous. There are no any scarcities and difficulties. The king is absolutely fare and justice. The king rules the country following the principles in Dasa Raaja Dharma.  All the ministers and the people in the country who follow that king refrain from ten unwholesome acts, Dasa Akusal, perform meritorious acts, Pin, acquire merits and pass away after experiencing long life.

During the times of Chakravarti Kings many people and gods are born with acquired merits and blessed with the opportunities to attend in to Nibbana. Because, this is the nature of the period of a Chakravarti King, the very next era will certainly be a Buddha Kalpa where a Buddha will come in to this world. During the times of Chakravarti Kings, people and the gods do not get any opportunity to understand Nibbana. Nobody knows and can explain the wholesome acts, Kusal. This story can be seen in the Dahamsoda Jathaka. Other than a Pachcheka Buddha, no one can attend in to Nibbana in this era.

Hence it is clear that in prior to any Buddha Kalpa where a Buddha attends in to his Enlightenment, prior to the birth of a Buddha, a Chakravarti Dynasty comes in to being, the king comes in to throne, many people & gods acquire merits and are blessed with the opportunities to experience Nibbana. This setting up is a must and that is the nature of the Dharmatha. This era is called Pubbetha Katha Punnathaa.

All these things occur in this Helabima. Attending in to the Enlightenment by all the Buddhas in the past and coming in to the throne by all the Chakravarti Kings in the past were occurred in this Heladeepa, the main place out of all the countries in the world, the most sacred country in the whole world. It is impossible to occur a sacred incident of this nature in India or any other country in the world. A particular universal energy enabling a sacred incident of this nature is centralized only in the Madya Mandala of this mother earth and it is known as Heladeepa in this era. It is our motherland, Janbudveepa. It is this Siri Lakbima.

The Buddhist literature and Tripitaka literature say that a kingdom called Kethumathi will come in to exist in the future. We have heard a lot of information about it. In another hundred eleven years (111) of time, at the end of this Buddha Kalpa i.e. at the end of Sasana of Gautama Buddha, a dynasty called Kethu will come in to exit in this Helabima  and that will be the begging of a new era where the Chakravarti Kings of that dynasty will rule the world with Dasa Raaja Dharma.

Until it exists the Buddha Sasana of Gautama Buddha, until it exists the Magga which directs people to acquire wholesome acts – Kusal – and directs them towards the understanding of Nibbana, (this is called the era of thousand life – the era where it exists the life of the Four Noble Truths, the Tripitaka says) or in other word until it exists the life of the power (Pana, the life) of Dhamma Chakra which was held by the Gautama Buddha that day at Isipathanaarama monastery in Isinbassagala, people and the god will be able to attend in to the supreme bliss of Nibbana. After preaching of sublime Dhamma by Gautama Buddha that day in Isipathana he released the Buddha Shakthi to the world. With the cessation of that Shakthi, the era comes neat is Kaliyuga. The Kaliyuga is filled with people who are bound with Keles and they are tend to commit more and more sins. This Kaliyuga is followed by the destruction of Kalpa and again it is followed by an era of Chakravarti Dynasty.

Because of this, it should be understood that the era comes in prior to the Enlightenment of all the Buddhas will certainly be an era of Chakravarti Dynasty. This is a constant and is the nature of Darmatha.

A Chakravarti Dynasty called Kethu will rule this Helabima prior to the Enlightenment of Maithree Buddha. There will be 7 Chakravarti Kings in this dynasty. They rule the country based on the principles of righteousness and they do let the people to acquire merits, make all the arrangements for people to attend in to meritorious acts. After that, this particular Chakravarti Dynasty will come to an end. After 99 years of that, Maithree Buddha will attend in to his Enlightenment.

In prior to the Enlightenment of Gautama Buddha, 7 Chakravarti kings called Rawana reigned this Helabima. After the end of the reign of those seven kings, who came next to the throne was Rawana 8. We have heard about this king through the Ramayana and he was not possessed with any powers of Chakravarti Kings. This king is also coming from the Chakravarti Dynasty and there are many details about this King Rawana in the Ramayana text. But a war was scheduled between an Indian king called Rama and a Rawana king who had lost all the Chakravarti powers. A Chakravarti King does not want to go in to a war, show his powers and win foreign lands. They control and conquer all the kings and lands in the world by using the Chakra Rathna. The Chakravarti Kings do have this ability and the powers given by the Darmatha. The King Rawana 8, who is known to us in Lanka, whose name is mentioned in Ramayana as well, the one who had become the subject matter for many arguments and debates in the present day, was the son of the final Chakravarti King, Rawana seventh. As he worked against the Dasa Raaja Dharma, he lost the powers of Chakravarti and the kingship of Chakravarti. Based on this explanation, the King Rawana mentioned in the story of RamaRawana was a descendant of the Chakravarti Dynasty and was an ordinary king.

The ear of 242 years prior to the Enlightenment of Gautama Buddha this Helabima  was reigned by the final Chakravarti King Rawana. There were 7 Chakravarti Kings in the same Rawana Dynasty who ruled this Helabima for a very long period of time and they guided their people to acquire merits which would guide them for Nibbana in the Sasana of Gautama Buddha.

In the time that Kashyapa Buddha attended in to his Enlightenment, this Janbudveepa was known as Mandadeepa. In prior to the Enlightenment of Kashyapa Buddha in the Mandadeepa, there were 14 Chakravarti Kings in the “Thaaraka Dynasty” and they reigned the country for a very long period of time. During the era of Kashyapa Buddha numerous people and gods got the opportunity to attend in to Nibbana. It was purely because of the fact that there had been numerous blessed people over a very long period of time.

Accordingly, even before the ear of the Enlightenment of Konagama Buddha there was a Chakravarti Dynasty called “Bali” who reined this Helabima . The name given to this Deepa i.e. the island was Oja Deepa. In that era there had been 7 Chakravarti kings in the Bali Dynasty.

This island was known as Wara Deepa in prior to the Enlightenment of Kakusanda Buddha. There had been 5 Chakravarti Kings in the “Mandaathu Dynasty” who had ruled the country before Kakusanda Buddha.

The next Buddha to come is Maithree Buddha and after his Enlightenment a dynasty of Chakravarti Kings will not come in to being in this Helabima. It will be end of Dhamma and the raise of Adamma i.e. the goodness will be suppressed by the badness. In this era, all the people act only towards the unrighteousness. Because of that, this era will be the start of the end of the world. After the ‘doom’ of the world, this earth will turn in to the level where it will not further be suitable enough for the living beings. In that period, in the Badra Kalpa no any Buddha will realize the Dhamma and attend in to the Enlightenment.

This Maha Badra Kalpa was started from the dynasty of Maha Sammatha Kings. It will come to an end with the dawn of Buddha Kalpawhich is started after the Enlightenment of Maithree Buddha. After the end that Buddha Kalpa, what comes next is the Abuddopaada Kala, where no any Buddha will come in the world. This ear too will come to end soon. And then what comes next is the end, the doom of the world. This is explained in the first paragraph in Mahavamsa.

The Enlightenment of a Buddha or coming in to the throne of a Chakravarti King will occur only in this country, Helabima  where we were born, but not in any other country or island in the world. It is because of the fact that the righteous end of the Madya Mandala of the earth is situated in our Helabima. The unrighteous end of it is situated in the other end, today the world known it as The Bermuda Triangle. Because of that, this island, this county, the most sacred country in the world was given many different distinctive terms from the very ancient past such as Peradiga Muthu Ataya – The Pearl in the East, Rathna Deepa – The Island of Jewels, Janbudveepa – The Island where Buddha was born, Dharma Deepa – The Island of Dhamma.

There are descriptive explanations about the characteristics and the powers of the Chakravarti Kings in the Chakkawaththi Seehanaada Sutta in the Tripitaka Canon. No any historical book, text or literature in the world that one can find the information about Chakravarti Kings other than in the Buddhist Tripitaka literature. The “Sakvithi Raju – The Chakravarti King comes in to throne only in an Abuddopaada kaala, the era where no any Buddha will come to the word, but not in a Buddopaada kaala, the era where a Buddha will come to the word. He rules the country only with Dasa Raaja Dharma, he has gained Anaarya Dynahas, the trances which are not noble and had gained the highest knowledge. He is possessed with high mental powers and seven precious stones or fortunes called Rathnassuch as Chakra Rathna, Hasthi Rathna, Assa Rathna, Mani Rathna, Iththi Rathna, Gahapathi Rathna and Parinaayaka Rathna. In a time frame of this nature people cannot gain the knowledge, wisdom to fulfill, to understand Sathara Sathi Pattana, Sathara Bojjanga and Attangika Magga. The people who had heard about them, who know these Dhamma too will not be available in the world. This is an era where all the ones will enjoy the worldly pleasures and attend in to meritorious acts, Pin Kam.

Unlike in this present world no any country will be defeated, no any new empires will be established through the torture and punishment, wars and imposing of unjustifiable rules and regulations, hate, anger and injustice. These are not the characteristics of a kingdom of Chakravarti. When Chakra Rathna comes in to action, with the effect of Darmatha, all the kings in all the countries will come under the custody of the Chakravarti King. No one even think of going against a Chakravarti King. The Chakravarti Kings who are noble, righteous and pious had ruled this Helabima in the past. They reigned the whole world. If any ordinary person uses these titles, the series of eulogies such as Sakvithi and Chakravarti for his personal use, he will not be able to bear the majesty of this title and as a fact he will have to experience all the difficulties in life. If any one wishes to use the Chakravarti title he should practice the Dasa Raaja Dharma and gain the powers of Dhamma.

Next Chapter…

[1] The Ten Royal Qualities – Dana (Gifting), Parithyaga (Sacrifice), Sila (Virtue), lrju (Uprightness), Murdu (Soft), Avihimsa (Non-harm), Akrodaya (Non-ill will), Kanthi (Forbearance), Avirodita (Non-conflict). (Read more in Appendix).


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Siri Sambudhu, Siri Sath Dharma and Sirilak Derana

Gautama Buddha was born and attended to the Enlightenment in this Sirilaka. He preached the sacred Dhamma, Siri Sath Dhamma, in this Sirilaka. The people, the kings and the Counts who lived in this Helabima  in the time that Gautama Buddha lived used an honorable and very distinctive term. That is the name called Siri.

Siri Dalada Sammidu (the sacred tooth relic of the Buddha), Siri Dantha Dhaathun Wahanse (the sacred tooth relic of the Buddha), Siri Dalada (the sacred tooth relic of the Buddha), Siri Maha Bo Sammidu (the sacred Bodhi tree), Siri Maha Bo Ankura (the sacred offshoot of the Bodhi tree), Siri Maha Bo Dakshina Shakaawa (the right branch of the sacred Bodhi tree), Budu Siri Pathula (the sacred footprint of the Buddha), Siri Paa Samanola (the Samanala Peak where the sacred footprint of the Buddha was placed), Siri Paa (the sacred footprint of the Buddha), Budu Siripaa (the sacred footprint of the Buddha), Siridesma (the teachings of the Buddha), Siri Sath Darmaya (the teachings of the Buddha), Siri Waruna (the commendation of the Buddha), Siri Maluwa (the terrace or the compound where homage was paid to Buddha), Maha Siri Sanga Gana (the great Order of the Sanga of Buddha), Siri Lak Bima ( the  land of Lanka or the Lankan land of the Buddha), Sirilak Deshaya (the land, the country called Sirilaka or the Lankan land of the Buddha), Siri Deshaya (the land of Siri), Siri Lanka ( the Lanka of Siri or Sri Lanka i.e the country), Siri Saga Mok (the emancipation of Sanga of the Buddha), Siri Nivan (the Siri Nibbana or the Nibbana preached by the Buddha), Siri Sepa ( the blissful happiness)”.

In this way, this very distinctive term called Sirifound frequently in the vocabulary of the ancient Hela people was used in the place of Gautama Buddha, Buddha Dhamma of Gautama Buddha, the body relics of the Gautama Buddha, the Uddesika and Saririka objects of Buddha and also in the place of this island where Gautama Buddha lived.

It a well known thing that the Buddhist who lived in the past and living in the present day pilgrim to Samanala Peak and sing songs such as, “Gautama Siri Paada Wadimi Samanala Kande” – “May I worship the sacred footprint of Gautama Buddha which is placed in the Samanala Peak” and pay their homage to Siripaa (the sacred footprint of the Buddha).[1]

The Buddhists lived in the ancient Helabima  used terms such as Budu Siri Pathula (the sacred footprints of the Buddha), Budu Siri Paa (the sacred footprints of the Buddha), Samonala Siri Paa (the Samanala Peak where the sacred footprint of the Buddha was placed), Siri Paa kanda (the mountain of the sacred footprint) etc with a distinctive term called Siriand this term was used for Gautama Buddha.

They composed stanzas such as “Chakkawarankitha Rathna Supado”, praised the special symbols found in the sacred SiriPaa (the sacred footprints of the Buddha) and paid their homage to it. They were the sacred Siri Paa (the sacred footprints of the Buddha) of the Gautama Buddha who lived in this country.

The sacred Buddha Dhamma, Siri Saddharma, which was preached by Buddha for a period of forty five years, was termed as “Siri Desma” in the ancient Hela texts. Even to this date, the Hela Buddhists use the distinctive term Siriin connection with Buddha Dhamma –  Siri Sadaham Maga.

Siri Maha Bo Sammidu, Siri Maha Bo Ankura, Jaya Siri Maha Bodhiya and Jaya Siri Maha Bodhi in Anuradhapura are the some terms used in the place of the sacred Bodhi tree. Even today, the distinctive term “Siri” has been used in the introduction of the Asathu[2] Bodhi tree. The Asathu tree which gave shelter for the Buddha to attend to his sacred Enlightenment, later, was known as Siri Maha Bodhin Wahanse (the most sacred Bodhi) by the people in Helabima . They used this honorable, distinctive term for this Asathu tree to commemorate Gautama Buddha. For all these times this tree was known by the world as Asathu tree and later it was termed as Jaya Siri Maha Bodin Wahanse[3].

In the same way, the name of the village where the sacred Jaya Siri Maha Bodhi tree was situated too was changed, this tree gave shelter for Gautama Buddha to attend to his Enlightenment 2600 years ago.

 “SiriWadaunna Gama” (the village where Siri resided) was the new name received by this village. Today, based on the easy pronunciation, this “Siri Wadaunna Gama” had changed in to Hiriwadunna Gama (the village of Hiriwadunna). The real, genuine name of this village is “Siri Wadaunna Gama” (the village where Siri resided).

Even to this, the Buddhists in Helabima  use the term Siri in connection with all the Dathu Madiras (the chambers used to place the sacred relics of the Buddha),the Viharas and monasteries built enshrining the body relics and hair relics of the Buddha were called Siri Daladaa Madura (the chamber of the sacred tooth relic of the Buddha), Siri Dantha Dhatun Mandira (the chamber of the sacred tooth relic of the Buddha), Siri Daladaa Karaduwa (the sacred casket of the tooth relic of the Buddha), Siri Lalaata Dhatuwa ( the sacred forehead relic of the Buddha).

Just after few dates of the Enlightenment of Gautama Buddha, the merchant brothers called Thapassu Balluka received the sacred hair relics of the Buddha. The Chaitya built by them enshrining those sacred hair relics is called “Girihandu Seya”. Today the place where it was built is called Thiriyaaya.

Originally, this Seya was known as “Siri Handu Seya”.  This Seya was called “ Siri Handu Seya” as the sacred hair relics of the Buddha was called “Siri Handu” in the ancient times. The place where these Siri Handu was placed was called “Siri Yaaya” (Yaaya – the field, the vast area). Siri Handu Seya was changed in to Giri Handu Seya. Siri Yaaya was changed in to Thiriyaaya in the use. In the most ancient times, the Buddhists who lived in Helabima  used to call “Siri Waruna” for the commendations or praises used for Buddha,Siri Maluwa” was the term used for the place or the compound where the relevant offerings for Buddha were made and those customs practiced were called “Budu Sirith.

Accordingly, the words such as Siri Lakbima, Siri Deshaya were used for the country where Gautama Buddha lived, the country, the island where Gautama Buddha preached his Buddha Dhamma. It was only because of Gautama Buddha that we got the distinctive tern Siriagainst the name of our country, Siri Lanka. Me Sirilaka (this Siri Lanka), Esirilaka, Esiribara, Sirilak Derana (the island of Siri Lanka) were some of such specialized terms used for our country. It was because Gautama Buddha was born in this Deepa, the island. It was because Gautama Buddha attended to his Enlightenment in this country. In the ancient times this name “Siri Deshaya” (the island of Siri) was used purely to denote that this is the Deepa, island of Buddha. There is an old Hela poem “Siri Deshe Wasiyo Kipee” i.e. ….. the people in the island of Siri is in anger. Hence, after the great incident of the Enlightenment of Gautama Buddha, a distinctive term called Siri was added in to the name of our Helabima  and the world started to use special names such as Siri Deshaya, Siri Lak Derana, Siri Lanka for this country and entered them in their books.

Later, this sacred name Siri was influenced by the effect of Srungara Rasa, the erotic feelings found in Sanskrit, got it confused with the Sanskrit term (word) “Sri” and finally Siri Lanka, Siri Deshaya was named as Sri Lanka. This country is Siri Lakbima, Siri Deshaya, Siri Lak Derana but not Sri Lanka. The people in Siri Lak Bima (the Lankan land of Siri) should know, should seriously keep in mind that naming this country with a special term such as “Siri was not an accident. In the past this country has been offered to Gautama Buddha for seven times. The whole idea of using this term is to show this relationship that it has Gautama Buddha.

The real pronunciation is Siri, but not Sri. Hence the name “Siri Dammalankara”, received by the effects of Darmatha, is a special distinctive name with Artha and Dharma. Disclosing the Siri Saddharma, preaching it to the world by quenching the thirst of Dhamma of the ordinary world, preaching Buddha Dhamma to show the direction(s) to the world to find a solution for the burning issue called Samsara are the Dhamma meanings of the name “Siri Dhammalankara”. This effort made for the betterment of the mankind is to preach the Siri Sath Dhamma and to open the path for Siri Saga Mok. There isn’t any other worldly objective in this effort.

What is explained in this manner is the way how this term Siri was used in the ancient world by the Buddhists lived in this Helabima for Gautama Buddha, the teaching of Gautama Buddha and the sacred relics of Uddesika, Paribogika and Saririka objects of Buddha. Accordingly, the name Sirilak Bima too was used for this Helabima. And also this term Siri is not used for any county in the world in this manner d suggesting this said meaning.

Next Chapter…

[1] This is a custom of climbing the Samanala Peak practiced by the Buddhists in Sri Lanka every year. They do sing special stanzas, verses and songs in climbing and coming down from the Peak. Most of these songs are based on the virtues of Buddha.

[2] Asathu – The name used for the sacred Jaya Siri Maha Bodhi prior to the Enlightenment of Buddha.

[3]Jaya SiriMaha Bodin WahanseJaya (the victory), Maha (great, grand), Bodhi (Bodi – the wisdom), Wahanse (reverend).

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