Funday Times

This article is part of continuing series on the 'Mahavamsa', the recorded chronicle of Sri Lankan history.

Buddhism is established in Sri Lanka
1. King Devanampiya Tissa, was pleased with the calm and serene demeanor of Thera Mahinda. He asked the Thera whether there were other disciplined monks in India. “Yes, O’ King. The whole of India is frequented by monks in yellow robes. The dhamma preached by the Buddha is often heard there. Some of those monks could even read others’ minds. They possess miraculous powers. It is by using miraculous powers that we were able to come here”, said Arhat Mahinda. The Thera then thought of testing the intelligence of the king.

2. Arhat Mahinda asked a number of questions from the king. The king was able to answer everything to the point. Only then did the Thera preach the dhamma from the ‘Chulla-hatti-padopama-sutta’. At the end of the sermon, the king and about forty thousand of his men, sought refuge in the Buddha, Dhamma, and the Sangha. The king then invited Thera Mahinda to the palace the following day. The Thera accepted the invitation. Accordingly, Arhat Mahinda accompanied by his disciples, visited the palace. Up to this time, King Devanampiya Tissa did not know that Mahinda was Emperor Asoka’s son.

3. King Devanampiya Tissa got into conversation with the lay disciple, Bhanduka. In the course of the conversation, he came to know about the parents of Mahinda. The king was overjoyed. “My unseen friend’s son has arrived here for my own good. I must follow his doctrine”, thought the king. The Thera preached a sermon, after which, Queen Anula and five hundred ladies attained ‘Sotapatti’ – the first stage of salvation. The news of the arrival of Thera Mahinda spread far and wide. It was around 308 BC.

4. The citizens of Anuradhapura flocked around the palace to see Arhat Mahinda and listen to his doctrine. The king had to face a big problem, because of the crowds that gathered. He could neither accommodate all of them in the palace nor could he chase them away. He had to please his subjects. He soon got the hall of the state elephant cleared and provided seating arrangements to them all. The Thera went there and preached the dhamma from the ‘Devaduta Satta’.

5. About a thousand of those who listened to the dhamma, attained the first stage of salvation. (Nibbaba). The king offered Mahamevna Park, for their use. He got the ‘Nivatthaka Chetiya’ erected to honour Arhat Mahinda and his disciples. Maha Vihara too was built during this time. After spending about three weeks in the Mahavihara, Arhat Mahinda and his disciples went to ‘Chetiyagiri’.

6. On the full moon day of Esala, the temple ‘Chetiyagiri’ was offered to the bikkhus. In the meantime, the novice Sumana went to India to meet Emperor Asoka and request a few relics of the Buddha. The king immediately acceded to his request. A few relics of the Buddha’s body, the alms-bowl, the Buddha used and the right collar bone were gifted to Sumana.

7. The ‘Thuparama’ was built enshrining the relics brought by Sumana. Thuparama is important as it is the first ‘dagaba’ (chetiya) built in Lanka. When the crowds who gathered witnessed the miracles performed by the Right Collar bone of the Buddha, they shouted in glee and embraced the new religion. The people had come from far off places like Chetapi, Doramadala, Galpitiya, Upatissagama and from around Anuradhapura. About thirty thousand men wanted to enter the Order of monks and so they gained priesthood. Then Queen Anula and five hundred of her crowd sought permission to enter the Order of Nuns (Bikkhunis). This was brought to the notice of Arhat Mahinda.

8. Arhat Mahinda informed Emperor Asoka about the necessity of forming the Order of Nuns. Around 307 BC, the emperor sent Theri Sangamitta for this purpose. The Theri was accompanied by ladies belonging to eighteen different castes. Theri Sangamitta carried a right branch of the Sri Maha Bodhi. It must be noted that Emperor Asoka, had a deep respect for the Sri Maha Bodhi.

‘Bulat’ – a symbol of friendship & goodwill
Customs and traditions are an ingredient part in any community. They get established over the years and become part of its culture. The use of ‘bulat’ (betel) in our culture is a good example of how, over many centuries, a single item is being used for numerous purposes.

Chewing betel is a common practice not only in Sri Lanka but also in other South and South-East Asian countries and parts of the Middle East. Long before cigarettes appeared in the market, people were used to a chew of betel. As you probably know, a chew of betel includes some shavings of ‘puwak’ (arecanut), a pinch of chunam (lime) and a piece of tobacco. Ingredients like cardamom and mace are sometimes added to make the chew tasty and aromatic.

At one time the betel-seller was a familiar figure in the Colombo streets. Jingling bells of his ‘giraya’ (arecanut-cutter), he would sing along –‘Siri sara bulat vita kala balan - Thamba salli dekai- Wedi salli noyayi – Kata sunvandakarai – Dath panuwo nokai – Siri sara bulat vita kala balang’. As he says, each chew costs only ‘thamba salli dekai’ – just one cent each ‘thamba salli’ being half a cent which was in use then. He carries a betel stand suspended from his neck with a broad cloth band. Two round trays are fixed to the stand each carrying the nicely rounded green betel leaves.

The ‘bulat heppuwa’ (tray where betel and other ingredients are kept) is a familiar sight in every village home. It is a form of greeting when as soon as a visitor comes, he is invited to sit and then the ‘heppuwa’ is handed over for him to have a chew. He would invariably oblige and before tea is served, he would be given a glass of water to wash his mouth. It is customary to chew betel after a meal. The ‘heppuwa’ would be ‘re-filled’ regularly so that it is always ready to be offered to the next visitor. The brass ‘heppuwa’ has become an ornamental piece in most urban homes today along with arecanut cutters of different shapes, sizes and styles.

It is also a common practice to crush the ‘vita’ – all the ingredients of a chew put together – in a little mortar made of timber, wrap in a betel leaf and put into one’s mouth. The deep red coloured mix is a much sought-after item particularly by the old folk who may find it difficult to bite the arecanut.

In the village temple too, the betel chew, either in the ‘heppuwa’ or a ‘vattiya’, is always available with the elderly monks being used to a regular chew. When a monk visits a dayaka’s house, betel is offered first, just as for any other visitor. When village-folk gather to voluntarily help one another, a ‘bulat tattuva’ or a ‘bulat vattiya’ is always there for their constant use. It may be to thatch a roof, harvest paddy or work on the threshing floor.

With betel chewing being such a common practice, every house has a ‘padikkama’ (spittoon), which is kept near the chair where the visitor sits so that he can spit out the red saliva produced after a chew. This too has become an ornamental item in many urban homes today where it is displayed proudly in the living room or a prominent place unlike in village homes where it will be kept away and brought only when a visitor comes.

With almost all homes using betel, a betel vine or a small plot with a few vines is a common sight at every village home. This allows the household to pick fresh leaves every day for a chew. Bigger plots are also found where the leaves are picked for sale either in the weekly village fair or to a boutique in the bazaar.

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