SANGHARAJA Preserve for posterity

YesterdayonPosonPoya,Upasampada ceremonies commenced in the afternoon at both the Maha Vihares of Malwattu andAsgiri, presided by the Mahanayakes of the respective vihares and in the Poyages.

This year due to an extra Poya Day, what is termed by the Buddhist clergy as “Adika Poya,” Upasampada ceremonies commenced on Poson Poya, if not these ceremonies should have commenced on Vesak and ended on Poson Poya.

If not for Sangharaja, Welivita Asarana Saranankara Sangharaja, there would have been no Buddhism in Sri Lanka.

The Sangharaja was born at Tumpane (Galagedera Electorate) in June 1698 of the Christian era, but the birth cannot correctly be fixed. The birth is referred to as the fifteenth year during the reign of Vimaladharmasuriya II or the seventh day in the dark half moon of the month of Poson. Some say it is the 16th and others say it could be the 19th of June 2005.

But, there is no doubt that Buddhism’s renaissance commenced with the entry of Venerable Welivita Sri Asarana Sarana Saranankara as a monk, who was later bestowed with the Title of Sangharaja by King Keerthi Sri Rajasinghe.

During the celebrations of the 250th year of bringing Upasampada to Sri Lanka, millions were spent, but the birth place remained delapidated.

The fact remains that the birth place of the Sangharaja should be made a National Monument or as the residents of the area point out that the entire complex , which includes the Cultural Centre, the Pansala and the Buddhu-ge Vihare) built by the mother of the Sangharaja, for the Thera to pray, whenever he comes to Welivita. In the premises where the cultural Centre is situated stands two Bo-trees planted by the Sangharaja and Keerthisri Rajasinghe. They point out that this area should be made a Sacred Area.

Unfortunately, a relative of the Late Sangharaja had taken over the property and rebuilt the house where mother of the Sangharaja lived and where the Thera was born, keeping a vestigial area of the old building.

It is time that the Government or the Archaeological authorities took action to preserve the Birth place of this monk , without whom there would be no Buddhism in Sri Lanka.

Before the Sangharaja entered monkhood and in the renaissance of Buddhism, there were a group of monks, who were titled “Ganninnansa”.

The Sangharaja opened up the “Silvata’s Association” the forerunner to this renaissance.

A fantastic amount of money running into millions of rupees had been spent a few years back on the 250thAnniversary commemorating the bringing of Upasampada to Sri Lanka, which transformed the Maha Sangha an exercise of the Sangharaja. But, the very place where Sangharaja Welivita Asarana Sarana Saranankara was born, the Temple where the Thera resided at Welivita and Vihare remains in a dilapidated condition..

More so, where the very Vihare where Sangharaja used to come and meditate and pray is in utter neglect.

Trekking nearly 20 Kilometres this scribe has made his way to Sangharajapura several times, more so as trek of pilgrimage to the village of Welivita in the Tumpane Divisional Secretary’s Division on a road that needs repair.

Every time the visit has brought heart burns to this scribe, that none of the agencies all these years have taken an interest in this field of restoration of the birthplace of the Sangharaja.

The house that Sangharaja Asarana Sarana Saranankara Welivita was born was in most dilapidated condition, which is owned by one S.B.Welivita who is residing in these premises, . Some of the wooden pillars have been replaced by concrete pillars, but the doorways in the older portion seems to intact. However the building needs repair and conservation. S.B.Welivita, within his means has tried to ‘ do -up ‘ the house and the original wooden frames are intact, though the pillars are in concrete.

This is only one aspect of this most regretful history that has befallen to a Thera who should be venerated daily in Buddhist homes and looked upon as the saviour of the Buddha Sasana.

It is time that the Government or the Archaeological authorities took action to preserve the Birth place of this monk , without whom there would be no Buddhism in Sri Lanka.

Venerable Asarana Sarana Saranankara Welivita Thera was instrumental in a renaissance of Buddhism in the country, when there was not a single member of the Sangha who was ordained in the ‘ Upasamapada Karamaya “or Higher Ordination. Several attempts to bring Upasampada failed until during King Keerthi Sri Rajasinghe’s period Upasampada was brought by a delegation headed by Maha Thera Upali.

Venerable Welivita was born in this remote village of Welivita named as Kulatunge Banda, whose father was Kiri Banda a farmer.At the age of 12 years, this young Kulatunge Banda was entrusted to Venarable Suriyagoda Rajaguru to be ordained a monk at Suriyagoda in the now Yatinuwara electorate. It is from here that he had his basics of Buddhism and went in search of a inner dimensions of Buddhism at a time when there was no books or scholars.

A cave at Balane was his place of meditation and lived in a cave close , both which could be located.

The two cavers are separated by the Kandy -Colombo railway track. But, without so much of a sign to indicate that this Venerated member of the Sangha lived or meditated there.

The irony of the whole situation is that though the then government spent millions through the District Secretary at Kandy and other government functionaries, they did not have an iota of knowledge to even so much to indicate by erecting a plaque at these places where this Thera lived, studied or meditated. No doubt, he had been going around the country in order to enlighten the people and the monks.

The Venerable Thera should be recognised not during celebrations but throughout by the Buddhist public. There was a time, when the officers of the State banished Venerable Asarana Sarana Welivita Thera without his knowledge to remote Laggala and was also nearly being beheaded for an alleged crime against the King at Malwattu Chapter.

However, when a wisecrack Brahmin came to the Kandyan Kingdom, who went unmatched with arguments on Buddhism, the King sought the help of Venerable Welivita. The King was told that he was banished to Laggala, whereon, the King sent his own Palanquin to bring back Welivita Thera.

At a time when discipline of the Sangha was at a low ebb, he formed what later came to be known as “Silvatha Association” which was the forerunner to these classes.

As a last resort the King called upon a meeting at Poya Maluwa Vihare in Malwatta and selected the persons who should proceed on this errand to Siam (Thailand). In this five were selected was Wilbagedera. The Dutch released a Yatch named “Taraka “There were two ships that came, one was the ship supplied by the Dutch “Taraka” and the Thai ship. Wilbagedera travelled in the Thai ship while others travelled in the ship provided by the Dutch.

The Thai delegation stayed at Godapola before they proceeded to Kandy and at Godapola, the Siamese Priests taught the Sri Lankan Priests how to don the robe and the finer points of the Upasampada ceremony.

On Poya day of 1753, the first Upasampada was held, firstly on a member of the Thai delegation and secondly on Mahanayake Kobbekaduwa Sirinivasa and later on Welivita Asarana Sarana Saranankara Thera.

On this day, it is reported that Asgiri Maha Vihare did not participate but it is recorded in another document that Urulewatte Dhammassiddi participated in this ceremony. There were five pupils to the Sangharaja and the first been Venerabe Tibbotuwawe Sri Siddhartha Buddhrakitha Thera followed by four others and the present Mahanayake of Malwatta comes from that lineage.

The Temple at Welivita which is in a most dilapidated state is surrounded by new buildings, but the old Temple is saved. The credit must be given to the present member of the Sangha, as they have not touched this ‘old’building, though a new building has been built close by. But, the ‘old ‘ Viharege and the pansala needs conservation and the attention of the government authorities for the posterity of generations to come.

A question should be asked as to whether the Government agencies did not realise that the ceremonies to mark the 250th year of Upasampada or even the 250th celebrations should have included Sangharajapura Vihare or should have commenced by rehabilitating two ancient historic edifices, such as the Vihare and the birthplace.

The monies spent have gone in the air and so much so that even a plaque has not been erected to name the places where the Sangaraja lived or meditated.

A cultural centre, which premises embraces two Bo-trees one planted by the Sangharaja and the other by King Kirthi Sri Rajasinghe was constructed during, on the instructions of Late President R. Premadasa and in the same premises in 1998 the Cultural Minister Lakshman Jayakody unveiled a statue of the Sangharaja.