Breakingnews, Buddhism, feature, Religion 5:52:00 AM
gTj;jj; kjj;jpw;F Nrhjidf; fhyk;!
ef;fPud;
=yq;fhtpd; 13 ஆtJ ehlhSkd;wk; vd;d %$Hj;jj;jpy; $baNjh njupahJ mJ $ba xt;nthU KiwAk; mksp Jkspapy; Kbe;Js;sJ.
mksp Jksp fle;j Vg;gpuy; 22 md;W ehlhSkd;wk; rghehafH xUtiu njupT nra;af; $baNghNj njhlq;fptpl;lJ. mitapy; jkpoH Njrpa Kd;dzp ehlhSkd;wf; FOj; jiytH jpU. ,uh rk;ge;jd; 'aho;g;ghz khtl;lj;jpy; gOjhd thf;Ffistpl (21>233) Fiwthd vz;zpf;if thf;Ffis (18>612) ngw;w ,gpbgp nrayhsH lf;y]; Njtde;jhit mikr;ruhf;fpaJ aho;g;ghz kf;fis mtkhdg; gLj;Jk; nray;' vd;W Fwpg;gpl;l NghJ rigapy; mksp Jksp Vw;gl;lJ.
gpd;dH muRf;F rhHghf thf;fspj;j rpq;fs n`y cWka fl;rpiar; NrHe;j ,uz;L NjuHfs; Ngr vOe;jNghJ mNj fl;rpiar; NrHe;j kp;Fjp VO NjuHfs; xNu Neuj;jpy; Ngr Kw;gl;lNghJ kPz;Lk; rigapy; mksp Jksp Vw;gl;lJ. rghehafH njuptpy; jpU. nyhf;F gz;lhuTf;F Mjuthf thf;fspj;j tz.mj;JNuypah uj;jd Ngr vOe;jNghJ mtH kPJ MSk;fl;rp cWg;gpdHfs; Nfhg;Gf;fs;> fhfpjq;fs; Nghd;wtw;iw tPrpdH. mtH Ngrp Kbf;F kl;Lk; ,e;jj; jhf;Fjy; njhlHe;jJ.
fle;j nrt;tha;f; fpoik (A+d; 8) ehlhSkd;wk; $ba NghJ rigapy; kPz;Lk; mksp Jksp kl;Lky;y fhilj;jdKk; ,lk;ngw;wJ.
rpq;fs n`y cWka cWg;gpduhd tz. uj;njhSt uj;drPf Njuh; jkJ gjtpia ,uh[Pdhkh nra;J tpl;ljhy; mtuJ ,lj;jpw;F epakpf;fg;gl;l tz. mf;kPkd jahuj;d Njuh; gjtpg; gpukhzk; nra;Jnfhs;thh; vd rghehafh; mwptpj;jhh;.
,jid MSq;fl;rpapd; Kjd;ik mikg;ghsUk; mikr;rUkhd n[auh[; ngh;dhz;Nlh Gs;NsAk; N[.tp.gpapd; tpky; tPutd;]Tk; fLikahf Ml;Nrgpj;jdh;.
'vd;idg; gyte;jg;gLj;jpNa gjtp tpyf itj;jdH vd uj;njhSt uj;drPf $Wfpwhh;. MfNt mtuJ tpyfiy Vw;Wf; nfhs;tij ehk; Ml;Nrgpf;fpd;Nwhk;. gyte;jkhfg; ngwg;gl;l tpyfy; fbjk; nry;YgbahfhJ. mtuJ ,lj;jpw;F NtW xUtiu epakpf;f KbahJ. NkYk; mth; ePjpkd;wj;jpy; jil cj;juT xd;iwg; ngw;Ws;shh;. ePjpkd;wj;jpd; jil cj;juitAk; kPwp Gjpath; xUth; gjtpg; gpukhzk; nra;a KbahJ. mjid mDkjpf;fTk; KbahJ' vd mikr;rh; n[auh[; ngh;dhz;Nlh Gs;Ns vjpHg;Gj; njuptpj;jhH.
,jid mLj;J MSq;fl;rp mikr;rHfSk; cWg;gpdHfSk; rz;bj;jdj;jpy; ,wq;fpdhHfs;. MSq;fl;rpapdhpd; fhilj;jdj;jhYk; vjph;f;fl;rpapdhpd; gjpy; eltbf;iffshYk; ehlhS kd;wk; mkspJksp my;Nyhy fy;Nyhyk; gl;lJ.
gpd;dH rpq;fs n`y cWkatpd; Gjpa cWg;gpdH tz. mf;kPkd jahuj;d NjuH cWjpnkhop vLf;f te;jNghJ mtiu MSq;fl;rp cWg;gpdh;fs; gyte;jkhfj; J}f;fp mq;Fkpq;Fkhf ,Oj;jbj;Jg; ge;jhbdh;. mikr;rh;fSk; cWg;gpdh;fSk; NjuUk; ,Ogwpg;gl;ldh;.
mjd; cr;rfl;l fhl;rpahf Jr;rhjdd; ghzpapy; Gjpa cWg;gpuduhd mf;kPkd jahuj;d Njuhpd; Gdpj kQ;rs; mq;fpia cupa MSk;fl;rp cWg;gpdHfs; Kw;gl;ldH. ,e;jf; Fog;gk; $r;rYf;F ,ilNa MSq;fl;rpapd; mikr;rh; xUth; rghgPlj;jpy; ,Ue;j nrq;Nfhiyj; J}f;fpf;nfhz;L Xb mjid vq;Nfh xspj;J tpl;lhh;. gpw;gfypy;jhd; mJ kPl;fg;gl;lJ.
,e;j mbgpbfSf;F kj;jpapy; nrq;Nfhy; ,d;wpNa mf;kPkd jahuj;d Njuh; ehlhSkd;w cWg;gpduhf cWjpnkhop vLj;Jf; nfhz;lhh;.
MSk;fl;rp mikr;rHfSk; cWg;gpdHfSk; Nkw;nfhz;l jhf;Fjypy; fhak;gl;l rpq;fs n`y cWka fl;rpiar; NrHe;j ,uz;L gTj;j NjuHfs; kUj;Jtkidapy; NrHf;fg;gl;lhHfs;.
,yq;if ehlhSkd;wj;jpd; tuyhw;wpy; kpf kpf Nkhrkhd Fog;gk; ,J vd;W nra;jp VLfs; tHzpj;Js;sd.
1959Mk; Mz;L gpujkH v];.lgps;A+.MH.b. gz;lhuehaf;f Nrhkuhk NjuH vd;gtuhy; Rl;Lf; nfhz;lij mLj;J kQ;rs; mq;fp mzpe;j gTj;j NjuHfs; gyH rpq;fstHfshy; Mq;fhq;F jhf;fg;gl;ldH.
mjd; gpd;dH ,g;NghJjhd; gTj;j NjuHfs; kpfTk; Nftykhd Kiwapy;> mjpYk; ehlhSkd;wj;jpw;F cs;Ns jhf;fg;gl;Ls;shHfs;.
rhjhuzkhf gTj;j NjuHfs; nghJ kf;fshy; kl;Lky;y mikr;rHfs;> murpay;thjpfs; Nghd;NwhHfshYk; kpfTk; gagf;jpNahL kjpf;fg;gLgtHfs;.
xU Fl;b gTj;j Njuiuf; $l mikr;rHfs; jiy rha;j;J gzpNthL tzq;fpaij ehd; Neupy; ghHj;jpUf;fpNwd;.
rpq;fs n`y cWka fl;rpapd; ehlhSkd;w EisTf;Fr; nrhy;yg;gl;l fhuzq;fspy; gTj;j NjuHfs; rigapy; ,Ue;jhy; MSk;fl;rp vjpHf;fl;rp cWg;gpdHfs; ehfupfkhf ele;J nfhs;thHfs; vd;gJ xd;whFk;.
,g;NghJ gps;isahH gpbf;f Fuq;fhd fijaha; kQ;rs; mq;fpf;F ,Ue;j kupahij mbNahL Ngha;tpl;lJ.
'gr;ir rpq;fs ,dthjj;ij ff;Fk; ce;j nkhl;ilaHfSf;F cJ NtZk;' vd;W rpyH epidf;fyhk;. Vd; 'cJ fhzhJ' vd;W $l nrhy;yyhk;.
vd;d ,Ue;jhYk; rka FUkhHfSf;F> mtHfs; ve;jr; rkaj;ij rhHe;jtHfshf ,Ue;jhYk;> xU Fiwe;jsT kupahij nfhLf;fg;gl Ntz;Lk;. mJjhd; ehfupfk;.
gTj;j NjuHfs; murpaypy; Eioe;J> NjHjypy; Nghl;bapl;L ehlhSkd;wk; nry;tJ mtHfs; Nkw;nfhz;l JwTf;F> vLj;Jf; nfhz;l cWjp nkhopf;F vjpuhdJ vd;gJ cz;ik.
Mdhy; mtHfs; rupahfNth gpioahfNth kf;fshy; NjHe;njLf;fg;gl;ltHfs;. ele;J Kbe;j NjHjypy; rpq;fs n`y cWka ngw;w nkhj;j thf;Ffs; 555>724 MFk;.
ajhHj;jk; vd;dntd;why; ,yq;if Rje;jpuk; ngw;w fhyk; njhl;L gTj;j kjk; murpay; kag;gLj;jg;gl;L te;Js;sJ. gTj;j kfh rq;fj;ij jPtpu murpaYf;F Kjypy; ,Oj;J te;jtH v];.lGs;A+.MH.b. gz;lhuehaf;f MthH.
mjw;F Kd;dH 20Mk; Ehw;whz;bd; Muk;gj;jpy; rpq;fstH kj;jpapy; cs;s khw;W rkaj;jtiu NtWgLj;Jk; Kfkhf 'rpq;fs gTj;jha' vd;w nrhy; tof;fpy; tuj; njhlq;fpw;W.
,e;j nrhw;nwhliu rpq;fs gTj;jha vd;Dk; gj;jpupifapy; Kjd; Kjypy; gad;gLj;jpatH mefhupf jHkghy vd;gtNu. ,tHjhd; 'gTj;j Njrpaj;jpd;' gpjhkfd; MthH. ,tNu jkpo; K];ypk; kf;fs; me;epaH vd;w czHit rpq;fs kf;fs; kj;jpapy; tpijj;jtH. ',yq;if xU rpq;fs gTj;j ehL VidNahH te;NjW Fbfs;' vDk; nfhs;ifia gug;gpatH.
'Mq;fpNyaH Ml;rpapy; njd;dpe;jpa fPo; rhjpapdH ehl;bDs; FbNaw mDkjpf;fg;gl;ldH' vd;W 1902 ,y; mefhupf jHkghy mehfupfkhfg; NgrpdhH.
jpU. gz;lhuehaf;f 1956Mk; Mz;L ele;j NjHjypy; ntw;wp ngWtjw;F gTj;j rq;fk;> njhopyhsHfs;> tptrhapfs;> rpq;fs kUj;JtHfs;> rpq;fs MrpupaHfs; (gQ;rrf;jpfs;) nfhz;l $l;lzpia cUthf;fpdhH.
1956 Mk; Mz;Lf;Fg; gpd;dNu murpay; gTj;jk; ( political Buddhism ) rpq;fs gTj;jk; (Sinhala Buddhism) vd;w GJ nrhy;yhl;rpfs; mfuhjpapy; te;jd. jpU. gz;lhuehaf;f NjHjypy; ngw;w ntw;wpahy; rpq;fs gTj;j Njrpak; vd;w ,dkjf; Nfhl;ghL ehl;by; Nt&d;wpaJ.
1956f;Fg; gpd;dUk; NjHjypy; ntw;wp ngWtjw;F njd;dpyq;if rpq;fs murpay; fl;rpfs; gTj;j NjuHfsJ Mjuit ngWtjpy; Nghl;b Nghl;ld. fl;rp Nkilfspy; gTj;j NjuHfs; ntl;fNkh Jf;fNkh ,d;wp gr;ir ,dthj murpay; NgrpdhHfs;. gz;la rpq;fs murHfsJ Ml;rpf; fhyk; Nghy; ehl;il Ms;NthH jq;fsJ MNyhridg;gbjhd; Ms Ntz;Lk; vd;W gTj;j NjuHfs; NfhupdhHfs;.
rka jj;Jtq;fs; NtW. rka eilKiwfs; NtW. ,J vy;yh kjq;fSf;Fk; nghUe;Jk;.
gTj;j NjuHfs; gpr;if vLj;Nj xU ehspy; ,UKiw gfypy; cz;z Ntz;Lk;. ,e;j tpjpia ,d;iwa NjuHfspy; vj;jid tpOf;fhl;bdH filg; gpbf;fpd;;wdH?
gTj;j kjj;jpd; mbg;gil Nfhl;ghLfs; kpfTk; vspjhdit. kdpjd; vy;yh capHfsplj;Jk; md;G> fUiz fhl;l Ntz;Lk; vd;gJ gTj;j kjj;jpd; mbehjkhd Nfhl;ghlhFk;. Gj;jH capHfs; %tifg; gl;lnjd;W nrhd;dH. mit kdpjH> tpyq;Ffs;> jhtuq;fs; vd;gd. ,tw;wpy; vjw;Fk; jPq;F tpistpf;ff;$lhJ. jPq;F tpistpj;jhy; mJ vy;yh capHfsplj;Jk; fUiz fhl;lg;gl Ntz;Lk; vd;w Nfhl;ghl;Lf;F jPq;F tpistpj;jjhf KbAk;.
NkYk; cyfpy; ehd;F tha;ikfs; cz;L. mtw;iw mwpe;J mjpy; ,Ue;J tpLgl ml;lhq;f khHf;fj;ij xUtd; filg;gpbf;f Ntz;Lk; mg;gb mtd; ml;lhq;f khHf;fj;ij filg;gpbg;ghNdahdhy; mtd; kWgpwg;ig mWj;J epHthzk; my;yJ tPLNgW milthd;. ,Jjhd; gTj;j kjj;jpd; mj;jpthuk;.
ehd;F tha;ikfs; vit? ml;lhq;f khHf;fk; vitnait? ehd;F tha;ikfs; Mtd:
(1) Jd;gk;. (2) Jd;g fhuzk;. (3) Jd;g ePf;fk;. (4) Jd;gk; ePf;Fk; top.
ghypnkhopapy; ,it Jf;fk;> Jf;f fhuzk;> Jf;f epthuzk;> Jf;f epthuz khHf;fk; vd miof;fg;gLfpwJ. ml;lhq;f khHf;fk; vd;gd:
1) ew;fhl;rp (];k;kh jpl;b): NkNy $wg;gl;l ehd;F tha;ikfis (rj;jpaq;fis) ed;whf Mo;e;J rpe;jpj;J mwpe;J nfhs;tJ. .
(2) ey;nyhOf;fk; (]k;kh ]q;fg;Ngh) - jd;dyj;ij kwe;J vy;yh capHfsplj;jpYk; md;ghf ,Uj;jy;. tho;f;ifapd; Nehf;fk; gpwtpj; Jd;gj;jpy; ,Ue;J tpLjiy miltJjhd; vd;Dk; vz;zj;NjhL vg;NghJk; vy;yh capHfsplj;jpYk; md;igAk; ey;nyz;zj;ijAk; tsHj;jy;> rpw;wpd;g vz;zq;fis xopj;jy;.
(3) ey;tha;ik (]k;kh thrh) - ngha; nrhy;Yjy;> Gwq;$Wjy;> fLnkhop NgRjy; mtJhW $wy;> gadpy;yhg; Ngr;Rf;fisg; NgRjy; Kjypatw;iw ePf;fp cz;ikNa NgRtJ. NgRk;NghJ md;ghfTk; ,dpikahfTk; NgRjy;.
(4) ew;nra;if (]k;kh fk;kNjh) - nfhiy nra;jy;> fsT nra;jy;> fhkk; tpiojy; Kjypa ghtKk; jPikAk; Md nray;fisr; nra;ahky; ey;y nray;fisr; nra;J nfhz;L xOf;fkhfTk; mikjpahfTk; ,Uj;jy;.
(5) ey;tho;f;if( ]k;kh M[PNth) - mbikfis tpw;gJ> khkprj;Jf;fhfg; gpuhzpfis tpw;gJ> kaf;fe;jUfpw fs;> kJghdk;> mgpdp Kjypa nghUs;fis tpw;gJ> nfhiyf;Ff; fhuzkhd fj;jp> <l;b> ths;> mk;G Kjypa MAjq;fis tpw;gJ> R+JthJ nra;tJ. ,tw;iw tpyf;fp mfpk;iria Nkw;nfhz;L tho;jy;.
(6) ed;Kaw;rp ( ]k;kh tpahahNkh) - jPa vz;zq;fSk; jPa nray;fSk; jd;dplk; cz;lhfhky; jLj;J ey;y vz;zq;fisAk; ey;y nray;fisAk; tsHg;gJ ed;Kaw;rp vdg;gLk;. jPa vz;zq;fs; kdj;jpy; Njhd;wpdhy; mtw;iw Kaw;rpNahL jLj;J ey;y vz;zq;fis tsHf;f Ntz;Lk;.
(7) ew;filg;gpb (]k;kh ]jp) - clk;gpd; epiyahikia Mo;e;J rpe;jpj;J Ik;nghwp Ik;Gyd; ,itfispd; cz;ikj; jd;ikia czHjy;. ,t;tpjk; rpe;jpg;gJ nka;Q;Qhdk; ngWtjw;F cjtpahFk;.
(8) ew;wpahdk; (]k;kh ]khJ) - kdij xU epiyapy; epWj;jg; goFjy;. kdijr; rpjwtplhky; mlf;fpf; ey;y vz;zq;fis epidj;J kdj;ij xU epiyapy; epWj;jg; goFjy;. ,e;jr; rkhjpg; (kd mlf;fk;) gof;fk;> Gyd;fisAk; kdj;ijAk; mlf;fpahs cjTfpwJ. mQ;Qhdk;> Mir> gif Kjypa jPa vz;zq;fs; ePf;fp Qhdk; tsu cjTfpwJ.
gTj;j kjj;jpy; ,y;ywk; Jwtwk; vd ,uz;L mwq;fNs cs;sd. ,y;ywj;jhuhfpa rhtf Nehd;gpfs; Kk;kzpfis tzq;fp gQ;rrPyq;fisf; filg;gpbj;J xOFjy; Ntz;Lk;. Mdhy; ,y;ywj;jhH gpwth epiyahfpa epHthz Nkhl;rk; mila KbahJ. Jwtwj;jpy; epd;wtHfs; Kk;kzpfis tzq;fp NkNy $wpathW gj;Jtifr; rPyq;fis Nkw;nfhz;L> ehd;F tha;ikfisf; filg; gpbj;J> ml;lhq;f khHf;fj;jpy; xOfp> Qhdk;> Nahfk; ,tw;iw mDl;bj;jhy; gpwth epiyahfpa my;yJ Ngupd;gkhfpa epHthz Nkhl;rj;ij milthHfs;.
gTj;j rkaj;jtH> Jwtwj;jhUk; ,y;ywj;jhUk; Gj;jk;> jHkk;> rq;fk; vd;Dk; Kk;kzpfisr; ruz; mila Ntz;Lk;. ,jw;Fj; jpupruzk; vd;gJ ngaH. ,e;j jpupruzj;jpd; ghyp nkhop thrfk; ,J.
Gj;jk; ruzk; fr;rhkp (Gj;juplk; milf;fyk; GFfpNwd;)
jHkk; ruzk; fr;rhkp (Gj;jupd; Nghjidfsplk; milf;fyk; GFfpNwd;)
rq;fk; ruzk; fr;rhkp (gTj;j NjuHfspd; rq;fj;jplk; milf;fyk; GFfpNwd;)
,k; Kk;kzpfis Kk;Kiw tzq;f Ntz;Lk;.
,y;ywj;jpy; ,Ug;gtH xUtH gTj;j rkapaha; khWtjw;F ve;jtpj rlq;Fk; ,y;iy. Mdhy; gTj;j Jwtpahf tUtjw;F tpjpKiwfSk; rlq;FfSk; ,Uf;fpd;wd.
Gj;j rq;fj;jpy; Nru tpUk;Gk; xUtH cyf ge;jq;fisj; Jwe;J jiyKb> jhb ,tw;iw topj;J gTj;j tpfhiu xd;wpy; ,Uf;Fk; %j;j Njuiu tzq;fp mtUf;F tpz;zg;gpf;f Ntz;Lk;. mjd;gpd; fPNo jiuapy; mkHe;J iffisf; fl;b rk;kzk; nfhl;b cl;fhHe;J nfhz;L Kk;kzpfis %d;W Kiw nrhy;y Ntz;Lk;. gpd;dH %j;j NjuH nrhy;y jrrPyq;fis nrhy;yp mtw;iwf; filg;gpbj;J xOFNtd; vd rj;jpag; gpukhzk; nra;jy; Ntz;Lk;. ,jid cgrk;gj my;yJ cgeadk; vdf; $WtH.
,UgJ mfit epiwe;j xUtUf;Nf Fiwe;jJ gj;Jj; NjuHfs; Kd;dpiyapy; ,e;j cgeadk; elhj;jp itf;fg;gLk;. ,UgJ taJf;Ff; Fiwe;jtHfs; khzhf;f Njuuhf NrHj;Jf; nfhs;sg;gLtH. NrUk;NghJ ghtk; vJTk; nra;ahjtuhfTk;> Nehaw;wtuhfTk;> mq;faPdkw;wtuhfTk;> fldhspahTk; ,Uf;ff; $lhJ vd;gJ Nfl;lwpag;gLk;.
vdNt cz;ikahd Gj;j kjj;jpy; cyf ge;jq;fisj; Jwe;J jiyKb> jhb ,tw;iw topj;J JwT Nkw;nfhz;l NjuHfs; murpaypy; <Lgl ,lk; ,y;iy. murpaypy; kl;Lk; my;y ke;jpu je;jpuk;> Nrhjplk;> kUj;Jtk;> thzpfk;> njhopw;rq;fk; Nghd;wtw;wpYk; <Lgl KbahJ.
=yq;fh ehlhSkd;wj;jpy; kUj;Jt kidf;F NghFk; mstpw;F ,uz;L gTj;j NjuHfs; kPJ elhj;jg;gl;l jhf;Fjy;> fl;ltpo;j;J tplg;gl;l fhilj;jdk;> njhLf;fg;gl;l nrhy; mk;Gfs; Gj;j rkaj;Jf;F xU Nrhjidf; fhyk; cUthfp ,Ug;gijf; fhl;LfpwJ!
ehlhSkd;wpy; New;W fhilj;jdk;!
MSq;fl;rp vk;.gpf;fs; ml;lfhrk;!!
gpf;Fitj; J}f;fpg; gpbj;J ge;jhba Nftyk;;
nrq;Nfhiyj; J}f;fpf; nfhz;L Xbdhh; Jணை mikr;rh;
ehlhSkd;wk; New;Wf; $baNghJ mq;F ngUk; mkspJksp Vw;gl;l Jld; fhilj;jdKk; ,lk;ngw;wJ.
MSq;fl;rp vk;.gpf;fs; gz;ghL mw;wKiwapy; ml;lfhrj;jpy; <Lgl;ljhy; ehlhSkd;W my;Nyhyfy;Nyhyg;gl;lJ.
n`y cWkatpd; Gjpa vk;.gpahfr; rj;jpag;gpukhzk; nra;ate;j tzf;fj;Jf;Fhpa Njuh; xUtiu MSq;fl;rp cWg;gpdh;fs; gyte;j khfj; J}f;fp mq;Fkpq;Fkhf ,Oj;jbj;Jg; ge;jhbdh;.
MSq;fl;rp cWg;gpdh;fspd; ,e;j ml;lfhrj;jpd; NghJ Gjpa
vk;.gpahd Njuhpd; Milfisf; fisaTk; Kaw;rpf;fg;gl;lJ. ,e;jf; fNsguj;jpd; eLNt
rghgPlj;jpypUe;j nrq;Nfhiyj; J}f;fpf;nfhz;L Xba MSq;fl;rpapd; mikr;rh; xUth;
mjid vq;Nfh xspj;J tpl;lhh;. gpd;dh; gpw;gfypy; mJ kPl;fg;gl;lJ.
,yq;if ehlhSkd;wj;jpd; tu yhw;wpy; Nkhrkhd Fog;gk; vd;W nfhs;sg;gLk; ,e;j
ml;lfhrj;jpd; kj;jpapy; gpu];jhg Njuh; ehlhS kd;w cWg;gpduhfr; rj;jpag;gpukh zk;
nra;Jnfhz;lhh;.
MSq;fl;rpapdhpd; mlhtbj; jdq;fshYk; vjph;f;fl;rpapdhpd; gjpy; eltbf;iffshYk; ehlhS kd;wk; New;W mkspJkspg;gl;lJ.
mikr;rh;fSk; cWg;gpdh;fSk; K~;bia KWf;fpf;nfhz;L ,O
gwpg;gl;ldh;.
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Breakingnews, Buddhism, feature, Religion 5:52:00 AM
Buddhism in Sri Lanka is monopolized by the Sinhalese and they call it Sinhala-Buddhism which is Theravada Buddhism (Tripitaka) mixed up with the Mahavamsa. Will the Sinhala-Buddhist Maha Sangha accept any Tamil Buddhist monks? Will the Tamils accept Mahavamsa as a part of Buddhism or Buddhist history knowing very well that it is a Sinhala-Buddhist mythology?
by J.L. Devananda
(October 05, Colombo, Sri Lanka Guardian) In his keynote address at
the 2554th Vesak (Vaishakha Purnim) celebrations at the Mahabodhi Society in
Chennai, Prof. Sunil Ariyaratne, University of Sri Jayawardenapura said, “As
we are nearing 2600 Buddha Jayanthi, as a Sinhala Buddhist, this is my
humble dream for the future: Tamil Buddhist temples should come up in Sri
Lanka; Tamil children should embrace Buddhist monkhood; Buddhism must be
taught in Tamil; preaching and worshipping Buddhism in Tamil; Tamil Bikkus
should have Sinhala followers and Tamil Bhikkus must visit Sinhala homes.
That togetherness should be there.”
This sounds somewhat similar to the famous speech “I have a Dream” by Martin
Luther King, Jr in 1963 from the steps of the Lincoln Memorial during the
march for freedom at Washington. The only difference is Prof. Sunil
Ariyaratne’s dream of Tamil Buddhism in Sri Lanka in the future had already
existed in the past.
Ancient Buddhist links between Tamil Nadu and Sri Lanka
Today, the Palk Strait which lies between Tamil Nadu and Sri Lankan land
masses, is seen as a divider, separating two different distinct ethnicities,
religions, cultures and political entities but there was a phase in history
when Tamil Nadu and Sri Lanka enjoyed very close ties, thanks to a shared
interest in Buddhism. During the early period, the Palk Strait was not seen
as a divider but it was a unifier. At that time Buddhism was a bridge
between Sri Lanka and Tamil Nadu. The fascinating story of the historical
links - Golden threads between Buddhism in Tamil Nadu and Sri Lanka was
narrated by Dr. Shu Hikosake, Director and Professor of Buddhism, Institute
of Asian Studies in Madras in his book 1989 Buddhism in Tamil Nadu: a New
Perspective. Dr. Hikosaka's study is based on his doctoral dissertation.
The earliest inscriptions in Tamil Nadu written in the Brahmi character of
the time, on the walls of the natural caves in the Tamil districts of
Madura, Ramnad and Tirnnelveli belongs to the third century BC. They are of
considerable interest to students of South Indian Buddhism. It is learnt
from these Brahmi inscriptions, that Buddhism had come into Tamil Nadu even
then. However, the epigraphical evidence seems to confirm that, it was to
King Asoka and the missionary monk Mahinda (believed to be his son) that the
introduction of Buddhism into Tamil Nadu may be attributed. In his
Rock-Edict No. III, King Asoka says that his Dharma Vijaya prevailed in the
kingdoms of the Colas, Pandyans and at Tambapanni (Sri Lanka). Particularly
the edict number XIII found near Peshawar, there is reference to the
Buddhist missions of Asoka. Among the countries referred to are Cola,
Pandya, and Tambapanni. This inscription was written in 258 B.C. and is
direct evidence of the Buddhist missions of Asoka to the Tamil country and
Sri Lanka even though it does not mention about his son Mahinda. As Buddhist
missions to Sri Lanka had to come by way of South India, the spread of
Buddhism in Sri Lanka and South India in the 2nd century AD should be
considered contemporary events, but it was King Asoka’s son Mahinda who was
responsible for the introduction of Buddhism in Tamil Nadu and Sri Lanka.
Mahinda is said to have erected seven viharas at Kaveripattinum, the capital
of Cola while he was on his way to Sri Lanka. According to Dr. Hikosaka,
contrary to the general impression, Buddhism might have gone to Sri Lanka
from Tamil Nadu by sea-route, a route by which one can reach Sri Lanka
easily. Since there existed very close cultural affinities between Sri Lanka
and the Tamil country from time immemorial, the Buddhist activities in India
could have easily influenced in some way or other the Buddhism of Sri Lanka,
says Dr. Hikosaka.
Even though it is believed that Buddha had visited this region, South India
(Andhra) and Sri Lanka, according to historians, Buddhism began to make a
strong impact on Tamil Nadu only in the 3rd century AD. During that period
Buddhism had spread widely in Tamil Nadu and won the patronage of the
rulers. The remains of a Buddhist monastery excavated at Kaveripattinum
which could be assigned to the fourth century are believed to be the
earliest archaeological relics of Buddhism in Tamil Nadu. The major urban
centers of Kanchipuram, Kaveripattinam, Uragapura (Uraiyur), and Madurai
were not only centers of Buddhism, but these were also important centers of
Pali learning. The other minor towns of Tamil country where Buddhism was
active were Buddhamangalam, Sanghamangalam, Kumbakonam, Mayurapattanam,
Alamkudipatti, Kuvam, Sanghamangai, Tiruppadirippuliyur, and so on.
Tamil Buddhists contribute to Buddhist scriptures
It was at this time that Tamil Nadu gave some of its greatest scholars (both
Theravada and Mahayana) to the Buddhist world. Tamil Nadu boasted of
outstanding Buddhist monks, who had made remarkable contributions to
Buddhist thought and learning. Three of the greatest Pali scholars of this
period were Buddhaghosa, Buddhadatta, and Dhammapala and all three of them
were associated with Buddhist establishments in the Tamil kingdoms.
Buddhadatta or Thera Buddhaatta as he is called lived during the time of
Accyutarikkanta, the Kalabra ruler of the Cola-Nadu; was a senior
contemporary of Buddhaghosa. He was born in the Cola kingdom and lived in
the 5th Century AD. Under the patronage of this ruler, Buddhadatta wrote
many books. Among his best known Pali writings are the Vinaya-Vinicchaya,
the Uttara-Vinicchaya and the Jinalankara-Kavya. Among the commentaries
written by him are the Madhurattha-Vilasini and the Abhidhammavatara. In the
Abhidhammaratara he gives a glowing account at Kaveripattinum, Uragapuram,
Bhutamangalam and Kanchipuram and the Mahavihara at Anuradapura, (Sri
Lanka). While he was at Sri Lanka, he composed many Buddhist works such as
Uttara-viniccaya Ruparupa Vibhaga Jinalankara etc. Buddhaghosha,
contemporary of Buddhadatta also composed many Buddhist commentaries.
Buddhaghosha is a Tamil monk, who made a remarkable contribution to Buddhism
in Sri Lanka. He stayed and studied Buddhist precepts at Mahavihara in
Anuradhapura. The Visuddhimagga was the first work of Buddhaghosha which was
written while he was in Sri Lanka.
After Buddhaghosha, the important Theravada monk from the Tamil country was
Dhammapala. Dhammapala lived in the Mahavihara at Anuradhapura. He composed
paramathadipani which was a commentary on Buddhaghosha’s work on Khuddaka
Nikaya and Paramathamanjusa, which was a commentary on Buddhaghosha's
Visuddhimagga. A close study of the three Buddhist monks viz Buddhadatta,
Buddhaghosha and Dhammapala shows that Tamil Buddhists were closely
associated with the Sri Lankan Buddhists around the 5th century AD.
The author of Nettipakarana is another Dhammapala who was a resident of a
monastery in Nagapattinam, another important Buddhist centre from ancient
times. One more example is the Cola monk Kassapa, in his Pali work,
Vimatti-Vinodani, this Tamil monk provides interesting information about the
rise of heretical views in the Cola Sangha and the consequent purification
that took place. There are so many other Tamil monks who are attributed to
the Pali works some of them were resident at Mayura-rupa-pattana (Mylapore,
Madras) along with Buddhagosha.
The Tamil Buddhist monks used Pali languages in preference to Tamil in their
writings. This is because the Buddha spoke in Magadi Prakrit (Pali).
Sanskrit is the sacred language of the Hindus, and similarly Pali is
considered as the sacred language of the Buddhists. The well known Tamil
Buddhist epics found were Manimekalai, Silappadhikaram, Valaiyapathi,
Kundalakesi, and Jivaka Cintamani. Manimekalai, a purely Buddhist work of
the 3rd Sangam period in Tamil literature is the most supreme and famous
among the Buddhist work done in Tamil Nadu. It is a work expounding the
doctrines and propagating the values of Buddhism. The interaction between
Tamil Nadu and Sri Lankan monks finds mention in Manimekalai, which is set
in the Tamil towns of Kaveipumpattinam, Kanchi, and Vanchi. There is mention
about the presence of wondering monks of Sri Lanka in Vanchi, which was the
capital of the Chera Kings of Tamil Nadu. The Chinese traveller, Tsuan
Tsang, wrote that there were around 300 Sri Lankan monks in the monastery at
the Southern sector of Kanchipuram. Ancient Kanchipuram, the capital of
Tondaimandalam, ruled by the Tamil Pallava dynasty, an offshoot of Chola
rulers was the major seat of Tamil learning and is also known as the city of
thousand temples. Even Thirukkural, the ancient Tamil couplets/aphorisms
celebrated by Tamils is based on Buddhist principals. Although Buddhism has
become almost extinct from Tamil Nadu, it has contributed a great deal to
the enrichment of Tamil culture and has exerted a significant influence,
both directly and indirectly, on the Tamil religious and spiritual
consciousness, present as well as past.
Tamil Buddhism in Sri Lanka
As Buddhism was one of the dominant religions in both Tamil Nadu and Sri
Lanka, naturally there were very close relations between the two regions.
The monks from Sri Lanka, too, went across to the Tamil kingdom and stayed
in the monasteries. As Dr. Leslie Gunawardana says, `The co-operation
between the Buddhist Sangha of South India and Sri Lanka produced important
results which are evident in the Pali works of this period`. He also says
that the Tamil Buddhist monks were more orthodox than their counterparts in
Sri Lanka. Indeed, the relations between the Tamil and Sinhala Buddhist
monks were so close that the latter sought the assistance of the former in
political turmoil.
In Sri Lanka, the Tamil Buddhists who followed Theravada Buddhism shared the
common places of worship with the Sinhalese, but there were also Tamil
Buddhists who were following the Mahayana Buddhism and they had their own
Mahayana temples. There are still some Tamil Mahayana Buddhist
establishments (Palli) in the east and possibly in the Jaffna peninsula. The
best known was Velgam Vehera (see details below), which was renamed
Rajaraja-perumpalli after the Cola emperor. Another was the
Vikkirama-calamekan-perumpalli.
Some ten miles northwest of Trincomalee off the Trincomalee - Horowupothana
road is an ancient Buddhist shrine with origins dating back to the years
before the second century. It is a historical fact that among the many
ancient Buddhist shrines in Sri Lanka Velgam Vehera which was renamed
Rajaraja-perumpalli, also called Natanar Kovil by the present day Tamils
stands out as the only known example of a `Tamil Vihare or Buddhist Palli`
or as the late Dr. Senerath Paranavithana described it in his book `Glimpses
of Ceylon`s Past` as an `Ancient Buddhist shrine of the Tamil people`. Some
of the Tamil inscriptions found at the site record donations to this shrine
and are dated in the reigns of the Chola Kings, Rajaraja and Rajendradeva.
It was his view that the date of the original foundation of the vihare was
no doubt considerably earlier than the reign of King Bhatika Tissa II.
The situation in Tamil Nadu, however, began to change towards the beginning
of the 7th Century AD when the rise of Vaishnavism and Saivism posed a
serious challenge to Buddhism and Jainism. There was a significant increase
in Hindu/Brahmanical influence and soon the worship of Siva and Visnu began
to gain prominence. The Buddhist and Jaina institutions in Tamil Nadu came
under attack when they began to lose popular support and the patronage from
the rulers. One result of this was the migration of Buddhist and Jaina monks
and devoted lay members to kingdoms where they could find refuge. While the
Jainas and Buddhists (mostly Mahayana) were able to go to Kannada and
Andhra/Telugu regions, a large part of the Buddhists (Theravada) turned to
Sri Lanka and assimilated with the local Buddhist population.
Mahavihara monks of Anuradapura and the Pali chronicles
Although Buddhism flourished in South India in ancient times, the 5th
century AD Pali chronicles such as the Dipavamsa and Mahavamsa written by
the Mahavihara monks of Anuradapura (Sri Lanka) remained silent about the
introduction of Buddhism to South India. This is because, when
Hindu/Brahmanism started reappearing in India and posed a threat to
Buddhism, the Mahavihara monks of Anuradapura (Sri Lanka) due to their
strong devotion to Buddhism and desire to consolidate and protect this
religion in Sri Lanka wrote the Pali chronicles Deepavamsa/Mahavamsa just to
glorify Buddhism and the Buddhist kings of Sri Lanka and not to record
objectively what happened. The `Lion Ancestry` and the myths about the
origin of the Sinhala race as pre-destined, true custodians of the island of
Sri Lanka and guardians of Buddhism is a myth of the creative authors to
protect Buddhism and is not the common true history. The ancient Sri Lankan
Kingdom (Anuradapura) was ruled by both Buddhist and Hindu kings. There is
no evidence what so ever to prove that they were Sinhala. An analysis of the
Pali chronicles (Deepavamsa/Mahavamsa) makes it very clear that the
Mahavihara monks who authored them in the 5th century AD have created the
ethnic identity Sinhala, yoked it with Buddhism and created a new
ethno-religious identity in Sri Lanka known as Sinhala-Buddhist to sustain
the religion in the country for 5000 years.
The ancient Brahmi inscriptions (before 7th century AD) in Tamil Nadu are in
old Tamil where the Tamil names did not end with an ‘N’ or an ‘M’, but were
very similar to those Sanskrit/Pali names. It was only after the 7th century
AD, that the Tamil language adopted some changes to its Grammar, script,
etc. and evolved into the present form. This might have happened after the
Tamils developing what is commonly called as the pulli (dot) system which is
peculiar to Tamils in particular among the Indian languages and due to this
dot system the words/names ending with ‘A’ ends up with ‘N’ and ‘M’. This is
the reason why, in the Pali chronicles and in the Brahmi stone inscriptions
the names of the Tamil Kings of Anuradhapura were referred to as Sena,
Guttika, Elara, Pulahatha, Bahiya, Panayamara, Parinda, Dathiya, etc and not
as Senan, Guttikan, Ellalan, etc. Similarly in Tamil Nadu, the names of the
ancient kings were referred to as Kulothunga Chola, Vikrma Chola, Aditya
Chola, Kulasekara Pandya, Vira Wickrama Pandya, Parakrama Pandya, Sundara
Pandya, etc.
It is believed that most of the Tamil Buddhist literary work has been
destroyed during religious controversies. The loss of Tamil Buddhist
literature was a death blow to Tamil Buddhism. Apart from the Brahmi
inscriptions and other archeological evidence found in Tamil Nadu and the
available Tamil literary works, the Rock-Edicts of King Asoka also sheds
much light on this subject. Even though the Pali chronicles did not mention
the ethnic background of the ancient Sri Lankan Buddhists and the Buddhist
kings right from Devanampiya Tissa, the Mahavamsa referred to the
Non-Buddhist kings as Tamils (invaders). The above facts and the
non-existence of Tamil Buddhists during the colonial period (due to the 10th
century Chola invasion) led the 19th century European Pali scholars who
translated the Pali chronicles to assume and subsequently the present day
Sri Lankans to believe that the ancient Buddhists and the Buddhists Kings of
Sri Lanka were Sinhalese.
Unfortunately, today there are no Tamil Buddhists in Sri Lanka but the
majority of the early Tamils of Sri Lanka (before the 10th century Chola
invasion) were Buddhists. The ancient Buddhist remains in the North and East
of Sri Lanka are the remnants left by the Tamil Buddhists and not anybody
else. They are part of the heritage of Sri Lankan Tamils. Only the Buddhist
temples, statues and structures build in the recent past and present in the
North and East remain as Sinhala-Buddhist.
Important Questions
The questions still remain, why are the Sri Lankans ignorant of their past
or rather, why is the Sri Lanka’s past hidden from its own people? Why does
the Sri Lankans believe that the Buddhist sites in Sri Lanka belong only to
the Sinhalese (Sinhala heritage) and not to the Tamils? Why are the Sri
Lankans ignorant about the early Tamil Buddhists of Sri Lanka and Tamil
Nadu? Why do the Sri Lankans think, in Sri Lanka a Buddhist should be a
Sinhalese and a Hindu should be a Tamil while the Sinhalese worship most of
the Hindu/Brahmanical Gods?
Not only the Indians but even the Sri Lankan Tamils gave up Buddhism and
accepted Hinduism. For them to go back to Buddhism, has 2500 years of
Buddhism in Sri Lanka (the so called Dhammadveepa) influenced any major
changes in the Sinhala society (the so called guardians of Buddhism chosen
by none other than the Buddha) in terms of attitude, character, behavior,
morality and so on or has it failed miserably? Are the Buddhist monks
practicing Ahimsa (non-violence), Karuna (compassion), Metta (affection),
and Maithriya (loving-kindness) towards fellow humans (irrespective of
race/religion) or are they in the name of Buddhism promoting ethno-religious
chauvinism and hatred?
Buddhism in Sri Lanka is monopolized by the Sinhalese and they call it
Sinhala-Buddhism which is Theravada Buddhism (Tripitaka) mixed up with the
Mahavamsa. Will the Sinhala-Buddhist Maha Sangha accept any Tamil Buddhist
monks? Will the Tamils accept Mahavamsa as a part of Buddhism or Buddhist
history knowing very well that it is a Sinhala-Buddhist mythology?
Prof. Sunil Ariyaratne’s dream of future Tamil Buddhists is very genuine and
apt during this period. As he says, it may recreate the togetherness, the
common bond that once existed between the Sinhalese and Tamils. It will not
be a surprise if Nanda Malini sings about the Damila Buddhayo of the past
and the future but can his dream materialize? Of course, miracles do happen;
Martin Luther King Junior’s dream came true so let us have some hope.
வடக்கில் தமிழ் பெளத்தர்கள் வாழ்ந்தார்கள் என்பதை நாம் ஏற்றுக் கொள்கிறோம்
[Tuesday, 2011-12-13 14:18:03]
வடக்கு
, கிழக்கு பகுதிகளில் கலாசார அழிவுகளை அரசாங்கம் ஏற்படுத்தவில்லை. சகல மதத்தினரையும், இனத்தினதும் கலாசார விழுமியங்களையும், மரபுரிமைகளையும் பாதுகாக்கும் நோக்குடனேயே அரசு செயற்படுகிறது என தேசிய மரபுரிமைகள் அமைச்சர் கலாநிதி ஜகத் பாலசூரிய தெரிவித்தார்.குறிப்பாக
வடக்கில் தொல்பொருள் ஆராய்ச்சியில் ஈடுபடும்போது யாழ். பல்கலைக்கழகத்தின் பேராசிரியர் புஷ்ப ராஜா அவர்களின் தலைமையின் கீழேயே மேற்கொள்ளப்படுகின்றன. சகல இன மக்களும், இந்த நாட்டில் வாழ்கின்றனர். ஒவ்வொரு இனத்துக்கும் அவர்களது மதத்திற்கும் தனித்தனியான மரபுரிமைகள் உள்ளன.அவர்களுக்கு
மதிப்பளிப்பதும் அவற்றை பாதுகாப்பதும் எமது கடமைகளில் ஒன்று. பன்முகத்தன்மைக்கூடாக நாட்டில் ஒருமைப்பாட்டை ஏற்படுத்தும் வகையி லேயே நாம் செயற்படுகிறோம்.இலங்கையில்
வடக்கில் தமிழ் பெளத்தர்கள் வாழ்ந்தார்கள் என்பதை நாம் ஏற்றுக் கொள்கிறோம். இந்தியாவின் பேராசிரியர் நீலகண்டசாஸ்திரி அவர்களும் தமிழ் பெளத்தர்கள் பற்றி நடத்திய ஆய்வு நூலிலும் குறிப்பிடப்பட்டுள்ளது.யாழ்ப்பாணம்
கந்தரோடை, வடமராட்சி பகுதியில் இவர்கள் வாழ்ந்தார்கள் என்பதற்கான சான்றுகள் உள்ளன. யாழ்ப்பாணத்தில் தொடர்ந்தும் தொல் பொருள் ஆய்வுகள் நடத்தப்படுகின்றன. கடந்த கால யுத்தம் காரணமாக எமக்கு ஆய்வுகள் நடத்த இல்லாமல் போனது. தவிர இன ரீதியாக நாம் பிரித்துப் பார்க்கவில்லை.யாழ்
. நகரில் கி.மு. 1000 ஆண்டுகளுக்கு முன்னர் நாகரிகமான மக்கள் வாழ்ந்துள்ளனரெனவும் சுமார் 7 இலட்சம் ஆண்டுகளுக்கு கல்யுக மக்கள் வாழ்ந்ததற்கான தடயங்களும் கண்டுபிடிக்கப்பட்டுள்ளன.சோழ
மன்னர்களால் கட்டப்பட்ட சிவன் கோவில் சிதைவடைந்த நிலையில் இன்னமும் இந்துக்களின் மரபுரிமை சின்னமாக பாதுகாக்கப்படுகிறது என்றும் அமைச்சர் ஜகத் பாலசூரிய குறிப்பிட்டார்.தேசிய மரபுரிமைகள் அமைச்சுக்கான நிதி ஒதுக்கீட்டு குழு நிலை விவாதத்திற்கு பதிலளித்துப் பேசும் போதே அமைச்சர் கலாநிதி ஜகத் பாலசூரிய மேற்கண்டவாறு தெரிவித்தார்.