පිටිදූවේ හිමි නම ගැන ඇසෙන කථා

පිටිදූවේ හිමි නම ගැන ඇසෙන කථා




පැහැදිලිව කියවන්න නම් මෙතනින් බා ගන්න.
Mediafire Link > http://www.mediafire.com/i/?162356gwrjunby1

Remember : Rev Gangodavila Soma Thero, On Dec 12 th Sunday !

පූජ්‍ය ගංගොඩවිල සෝම හිමි අපවත් වී දෙසැ. 12 වනදාට වසර 8 ක් සපිරේ. අපව කුඩා කළ පටන් නිවැරදි බෞද්ධ දේශනවට යොමුකරමින් අඳුරෙන් එළියට අපවයොමුකළ උන් වහන්සේ වෙනුවෙන් ඔබ නිවසේ හෝ ස්ථානයේ 12 වනදා පහනක් දෑල්වීමටත්, බෞද්ධ ධජයක් එල්වා තැබීමටත් අමතක නොකරන්න.

NEW - Pitiduwe Siridhamma Thero, Siri Samanthabaddra Thero

සෝවාන් හා සකෘදාගාමී මාර්ගඵල අවබෝධකරගත්, පිටිදූවේ සිරිධම්ම හිමි නොහොත්,
සිරි සමන්තභද්‍ර ස්වාමීන් වහන්සේ මෑතකදී පැවැත්වූ ධර්ම සාකච්ඡාවක්....

Did Jesus Christ learn Buddhism ? ජේසුස් වහන්සේද බුදුන්වහන්සේගේ අනුගාමිකයෙක් ද ?

Did Jesus Christ learn Buddhism ??

ජේසුස් වහන්සේද බුදුන්වහන්සේගේ අනුගාමිකයෙක් ද ?

BBC වාර්තා වැඩසටහනක් වන මෙහි, මේ සත්‍යය වසන් වී ඇති අන්දමත්, එසේ නොවී , යතාර්ථය ඉස්මතු උවහොත්, ක්‍රිස්තියානි ධර්මයේ අවසානය සිදුවනු ඇති බවත් මේ වැඩසටහන නැරඹීමෙන් ඔබේ මතකටය එක් කරගන්න.

The Truth and Pitiduwe Siridhamma Thero, Siri Samanthabaddra Thero

පිටිදූවේ සිරිධම්ම හිමි නොහොත් සිරි සමන්තභද්‍ර ස්වාමීන් වහන්සේ



පිටිදූවේ හාමුදුරුවෝ කියන, බුදුන් දේශනාකල පණිවිඩය ගැන කිසිම ගැටළුවක් නෑ. උන් වහන්සේ කිසි තැනක ධර්මය නම් විකෘති කරල නෑ. ( You Tube එකෙන් මවිසින් upload කරන ලද දේශනා විශාල සංඛ්‍යාවක් තියෙනවා. ඕනැ නම් අහල බලන්න පුලුවන්.)

ඇත්තටම බුදු දහම විනාශ කරන්නේ,

* කොන්ත්‍රාත්තු බාර අරගෙන ගසා කනවා
* පංසල හාරල, වැලි ටික විකුනනවා
* ගෑණු ළමයෙකුට බනක් අහන්න යන්න බෑ ( ඒක ඉතින් කියන්න ඕනෙ නෑ නේ)
* පිරිමි ළමයෙකුට ගිහින් පංසලේ උදව්වක් කරන්න බෑ ( ඒකත් ඉතින් කියන්න ඕනෙ නෑනේ)
* යන්ත්‍ර, මංත්‍ර ගුරුකම් කරනවා, කේන්දර බලනවා, සාස්තර බලනවා, කොඩිවින කරනවා, හොන්දට ඉන්න පවුල් අවුල් කරනවා, වශී ගුරුකම් කරනවා,
* මනුස්සයෙක් දියුණු වෙනකොට ඉරිසියාවට එක එක දේ කියනවා, කරනවා
* සිවුරේ ඉඳන් ඉගනගෙන, ඉගනගත්තට පස්සේ සිවුර දාල , කෙල්ලෝ එක්ක යනවා.

මේ වගේ චීවරධාරීන් ගැන කතා කරන්නේ නැතුව, බුදු දහම නිවැරදිව දේශනා කරන පිටිදූවේ හාමුදුරුවන්ට විතරක් චොදනා එල්ල කරන්නේ ඇයි ?
අනිවාර්යෙන්ම මේ තුල, අපි නොදන්නා දේවධර්මවාදීන් ඉන්නවා. වෙබ් සයිට් බැලුවත් පැහැදිලී. පිටිදූවේ හාමුදුරුවන්ට බැනලා දාන කොමෙන්ට තියෙන්න අරිනවා, වෙන ආගම් වලට බැනලා දාන කොමෙන්ට්ස් ඉවත් කරනවා විතරක් නෙමේ, අවවාදත් දෙනවා.

මම කියන්නේ, පිටිදූවේ හාමුදුරුවෝ කියපු බනක් ඇහුවාම අපේ හිත නිවෙනවා නම්, වෙන මොකුත් හොයන්න ඕනෙ නෑ. අනිත්වාට උත්තර කාළය විසින් ලබාදේවි.

මතකද ?
දහම් සොඬ ජාතකය, ධර්මය නැති යුගයක, ඒ රජතුමා, එක් බන වදනක් අහන්න, යකාගේ කටට පැන්න බව. බන කිව්වේ කවුද ? යකා. එහෙනම්, යකෙක් උනත් බන දන්නවා නම්,
අපිට අවශ්‍ය එපමණයි. පිරිසිදු ධර්මය පමණයි.

ආන්නතරීය පාපකර්මයක් නොවෙන්න තමා මම මේ දේ කිව්වේ.
කාලයට ඉඩදෙමු නේද ? අනිත්වාට.
ආ.. තව එකක්ක් කියන්න ඕනේ. බුදු හාමුදුරුවොත් , බුදු උන බව කිව්වා. ඒක විශ්වාස නොකරපු නිසා නේ ද ? යමා මහ පෙළහැර පාල, ඔප්පු කරන්න උනේ.
ඒකත් අමතක රටක් නේද මේ ?





kiyawanna oone namm Download karanna me Mediafire link ekenn..
http://www.mediafire.com/i/?r3p8td7s752ypsr
Download This Page to Read ..

Major discovery in Afghanistan

Major discovery in Afghanistan

by Chamari SENANAYAKE

The monastery found while digging for the copper mine

In 2001, Afghanistan's ruling Taleban blew up two giant Buddha statues in defiance of international efforts to save them. United Nations former Secretary-General Kofi Annan, in Pakistan on a tour at that time, described the Taleban's acts as a disservice to themselves and Islam.

The monuments, in Bamiyan were once a big tourist draw, and one of them was the tallest of its kind in the world. They dated back to between the Second and Fifth Centuries AD, before the advent of Islam, when Afghanistan was a centre of Buddhist learning and pilgrimage.

The 2,000-year-old Buddha statues were believed to have been carved during the time of the Kushan dynasty which is thought to have been the ancestors of the Hazara tribe that inhabits Bamiyan, the heart of the Hazarajat region.

Nine years after this barbaric event that produced a global public outcry, a Chinese company digging an unexplored copper mine in Afghanistan had unearthed ancient statues of the Buddha in a 2,600-year-old Buddhist Monastery in Mes Aynak.

Knowing the dangers posed to them by the Taleban, international archaeologists are rushing to salvage what they can from a major Seventh Century BC religious site along the famed Silk Road connecting Asia and the Middle East.

The ruins include a monastery and 'Stupa' and were discovered as labourers excavated the site on behalf of the Chinese Government-backed China Metallurgical Group Corp (MCC), which intends to develop the second largest copper mine in the world, lying beneath the ruins.

This picture is believed to have been taken by the Taleban, as they got ready to blow up the Bamiyan statue

MCC wanted to start construction work on the mine by the end of 2011, but under an informal understanding with the Kabul Government, it has given archaeologists three years to carry out a salvage excavation. Archaeologists working on the site since May say that there won't be enough time for a full preservation. The monastery complex has been dug out, revealing breathtaking hallways and rooms decorated with frescoes and filled with clay and stone statues of standing and reclining Buddhas, some as high as 10 feet and mighty in their grandeur.

Mini stupas

An area that was once a courtyard is dotted with mini stupas standing four or five feet high. More than 150 statues have been found so far, though many more are believed to be in place.

The larger ones are too heavy to be moved, and the team lacks the chemicals needed to keep the small ones from disintegrating when extracted.

"That site is so massive that it is easily a 10-year campaign of archaeology," said Laura Tedesco, an archaeologist brought in by the US Embassy to work on the sites in Afghanistan.

The team hopes to lift some of the larger statues and shrines out before winter sets in this month. Around 15 Afghan archaeologists, three French advisers and a few dozen labourers are working in the area, a far smaller team than the two dozen archaeologists and 100 labourers normally needed for a site of such size and richness. They say that the salvage effort is minimal due to lack of funds and personnel.

Important points

An Afghan archaeologist standing inside the monastery Pic: AP

"This is probably one of the most important points along the Silk Road," said Philippe Marquis, a French archaeologist engaged in the project. "What we have at this site, already in excavation, should be enough to fill the (Afghan) National Museum."

Mes Aynak's (20 miles from the south of Kabul) religious sites and copper deposits have been bound together for centuries and throughout the site's history, artisan miners have dug up copper to adorn statues and shrines.

When China won the contract for the mine in 2008, there was no discussion with Kabul about the ruins, only about funds, security and building a railroad to transport the copper out of Logar's dusty hills.

But a small band of Afghan and French archaeologists raised a stir and put the antiquities on the agenda. Some believe that Afghan archaeologists have known since the 1960s about the importance of Mes Aynak, but almost nothing had been excavated.

Although the mine could be a major boost for the Afghan economy, worth tens of billions of dollars, a Mining Ministry official working on the antiquities issue said MCC shares the government’s goal of protecting their heritage while starting mining as soon as possible.

But people all over the world are worried that the Taleban will soon destroy this historic site as they do not allow 'non-Islamic' relics or religious sites to exist in their country.

http://www.sundayobserver.lk/2010/11/21/spe01.asp

Wesak 2010 songs

I've created and uploaded some videos for the wesak 2010. These are some of them.

01. Yashodhara_Sithe nagena kalakireema kumariya




02. Paramitha Bala pujitha Poojitha


03. Nivan Ditu Himi _Victor Rathnayake _MAHA KARUNAWENN


04. Wesak Kekulu Athu Aga Inda


05. Danno budun ge Sri dharmas Kanda




06. Suwade Mata Seethala Sulanga pawa


07. Adawan Wu Denethinn Galana_Meth Muditha Karuna Dhara

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To Watch our other videos visit
http://www.youtube.com/rkpdesilva or
http://www.youtube.com/rkpdesilva7 or
http://www.youtube.com/rkpdesilva1

Kandy Perahera song _Uththama Muni Dalada Video

This is one of the creations I've made for the Wesak 2010. This video represents the Kandy Perahera . sing by, Amith Walpola,Suneth Walpola,Dhammika Walpola, and Latha Walpola. Originally sang by Dharmadasa Walpola. I thank all the original videos owners and ITN Sri Lanka. Enjoy ...

Wesak Thorana video (Wesak Pandol) Matara Hittatiya in Sri Lanka 2010 May

Wesak Pandol means "Wesak Thorana" is one of popular and most expenditure creation for the Wesak, the full moon poya day in May of any year. Wesak is celebrated the birth, enlightenment and death (Attain Nibbana) of Lord Buddha.

People also give "Dansal" in these days.Means, people collect money some times more than 100 000 rupees and give Food freely for poor people and for the visitors who are coming to watch wesak decorations in those areas.

When we speak about the "Thorana", for one district , only a one to five Thorana's. People will gather to watch them passing hundreds of miles to remind the great achievement of Lord Buddha. Wesak "Thorana" represents some stories of Lord Buddha in arts, with thousands of lighting bulbs according to a pattern. Then people must see them in the nights. Not in Day time. If not they will not see the colors and tricks.Most Thorana's are height in more than a coconut tree and spends a lot of money to build up only for around 3-6 days.
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These are some photos and images of Matara Hittatiya 2010 Thorana (Sri Lanka)..




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Here is the video of Thorana , in Hittatiya East , Matara in 2010 may.

TFGE Seth Pirith LIVE by Gajanayakagama Kassapa thero

අද මම ඔයාලට දෙන්න යන්නෙ වෙන්ස් ම දෙයක්.ඒ තමයි අපිම පටිගතකළ පිරිත් දේශනයක් තිලිණ කිරීම. මේ සෙත් පිරිත දේශනා කරන්නේ අපි කාටත් හුරුපුරුදු "ගජනායකගම කස්සප ස්වාමීන්වහන්සේ. හැමදාම රූපවහිනිය හරහා උන්වහන්සේ අපේ නිවසට ගොඩවදිනවා. ශ්‍රී ලංකාවේ ජනප්ප්‍රියම පිරිත් දේශකයානන් වහන්සේ කෙනෙක්වන කස්සප හිමි ඇමරිකාවේ සිට පැමිණි විගසම අපේ සිසු සිසුවියන් එක්වී මේ පිරිත් දේශනය සංවිධානය කලා. ඉතින් අන්තර්ජාලය හරහා මුළු ලොවම සමඟ මේ උතුම් පුන්‍යකර්මය බෙදාගන්නයි මේ සූදානම.
ඉතිං මේ පිරිත් හැමදාම උදේ හවස අහල ඔබේ දියුණුව උදාකර ගන්න !

We are going to introduce you a another new video, that we have done in our The Future Global Educational Center. The Pirith sermon has done by the popular pirith chanter in Sri Lanka, Gajanayakagama Kassapa thero, now in Sri Lanka after came from US after 3 years. He was residing at Hunupitiya Gangaramaya but now these days his home temple Mudalinda Pirivena , Hittatiya Matara. With him KattaKaduwe K. Palitha thero have sung the Pirith.

Listen this perith everyday for your everyday success !

May LORD BUDDHA BLESS YOU !

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all rights for this video and audio are hold by me, Priyantha De Silva. All rights reserved.

Rathana Sutta By Pitiduwe Siridhamma Thero

Ratana Sutta

Jewels Discourse

English Version

Pali Version

Whatever beings are here assembled, whether terrestial or celestial, may all these beings be happy and listen closely to my words. Pay attention all you beings: show kindness to the humans who day and night bring you offerings Therefore guard them diligently. Whatever treasure is here or beyond, or the precious jewel in the heavens, none is equal to the Perfect One. In the Buddha is this precious jewel. By this truth may there be well-being. The calm Sakyan sage found cessation, dispassion, the deathless, the sublime; there is nothing equal to that state. In the Dhamma is this precious jewel By this truth may there be well-being. That purity praised by the Supreme Buddha, called concentration with immediate result - that concentration has no equal. In the Dhamma is this precious jewel. By this truth may there The eight persons praised by the good, these four pairs are the gift-worthy disciples of the Well-gone One - -gifts to them yield abundant fruit. In the Sangha is this precious jewel. By this truth may there be well-being. With firm minds applying themselves to Gotama's teaching, passionless, they reach the goal; plunged in the deathless, they enjoy supreme peace. In the Sangha is this precious jewel, By the truth may there be well-being. As a firm post grounded in the earth cannot be shaken by the four winds, so is the superior person, I say, who definitely sees the Noble Truths. In the Sangha is this precious jewel, By the truth may there be well-being. Those who comprehend the Noble Truths taught well by Him of deep wisdom, even if they are very negligent, do not take an eighth existence. In the Sangha is this precious jewel, By the truth may there be well-being. For one who has attained to vision three states are at once abandoned - - view of self, doubt, and clinging to needless rules and rituals. Freed from the four states of misery He cannot do six kinds of evil deeds. In the Sangha is this precious jewel, By the truth may there be well-being. Though he might do some evil deed by body, speech, or mind, he cannot hide it; such is impossible for one who has seen the Path. In the Sangha is this precious jewel, By the truth may there be well-being. Like woodland groves in blossom in the first heat of the summertime is the sublime Dhamma that he taught leading to Nibbana, the highest good. In the Buddha is this precious jewel. By this truth may there be well-being. He, the Supreme Sublime One, Knower, Giver and Bringer of the Sublime, taught the Sublime Dhamma. In the Buddha is this precious jewel, By the truth may there be well-being. Their past is extinct with no new arising, their minds not drawn to future birth; Their old seeds destroyed, desires no more growing, the wise go out just like this lamp, In the Sangha is this precious jewel. By the truth may there be well- being. Whatever beings are here assembled, whether terrestial or celestial, we salute the perfected Buddha, revered by gods and men. May there be well-being! Whatever beings are here assembled, whether terrestial or celestial, we salute the perfected Dhamma, revered by gods and men. May there be well-being! Whatever beings are here assembled, whether terrestial or celestial, we salute the perfected Sangha, revered by gods and men. May there be well-being By the power of this Truth may my sufferings subside. By the power of this Truth may my fears subside By the power of this Truth may my illness subside.

Yani dha bhuta ni sama gata ni Bhummani va ya niva antalikkhe- Sabbe'va bhuta sumana bhavantu Athopi sakkacca sunantu bhasitam Tasma hi bhuta nisametha sabbe Mettarn karotha manusiya pajaya Diva ca ratto ca haranti ye balirh Tasma hi ne rakkhatha appamatta Yarn kind vittarn idha va huram va Saggesu va yarn ratanam panltam Na no samam atthi Tathagatena Idampi Buddhe ratanam panltam Etena saccena suvatthi hotu Khayarn viragam amatarn panltam Yadajjhaga sakya-muni samahito Na tena Dhammena samatthi kinci Idampi Dhamme ratanam panltam Etena saccena suvatthi hotu Yam Buddhasettho parivannayi sucim Samadhi manam tarikafina mahu Samadhina tena samo na vijjati Idampi buddhe ratanam panltam Etena saccena suvatthi hotu Ye puggala attha satarn pasattha Cattari etani yugani honti Te dakkhineyya Sugatassa savaka Etesu dinnani mahapphalani Idampi sarighe ratanam panltam Etena saccena suvatthi hotu Ye suppayutta manasa dalhena Nikkamino Gotama-sasanamhi Te pattipatta amatarn vigayha Laddha mudha nibbutim bhunjamana Idampi sarighe ratanam panltam Etena saccena suvatthi hotu Yathindakhllo pathavim sito siya Catubbhi vatebhi asampakampiyo Tathupamam sappurisam vadami Yo ariyasaccani avecca passati Idampi sarighe ratanam panitam Etena saccena suvatthi hotu Ye ariya-saccani vibhavayanti Gambhira-pannena sudesitani Kincapi te honti bhusappamatta Na te bhavam attamam adiyanti Idampi sarighe ratanam panitam Etena saccena suvatthi hotu Sahavassa dassana-sampadaya Tayassu dhamma jahita bhavanti Sakkaya-ditthi vicikicchitafi ca Sllabbantam vapi yadatthi kinci Catuh'apayehi ca vippamutto Cha cabhithanani abhabbo katum Idampi sanghe ratanam panitam Etena saccena suvatthi hotu Kincapi so kammarn karoti papakarn Kayena vaca uda cetasa va Abhabbo so tassa paticchadaya Abhabbata dittha-padassa vutta Idampi Sarighe ratanam panitam Etena saccena suvatthi hotu Vanappagumbe yatha phussitagge Gimhana-mase pathamasmim gimhe Tathupamam dhammavaram adesayi Nibbanagamim paramam hitaya Idampi Buddhe ratanam panltam Etena saccena suvatthi hotu. Varo varannu varado varaharo Anuttaro dhammavaram adesayi Idampi buddhe ratanam panltam Etena saccena suvatthi hotu Khinam puranam navam natthi sambhavam Viratta-citta ayatike bhavasmim Te khinabija avirulhicchanda Nibbanti dhira yathayam padlpo Idampi Sahghe ratanam panltam Etena saccena suvatthi hotu. Yanidha bhutani samagatani Bhummani va yani va antalikkhe Tathagatam deva-manussa-pujitam Buddham namassama suvatthi hotu. Yanidha bhutani samagatani Bhummani va yani va antalikkhe Tathagatam deva-manussa-pujitam Dhammarn namassama suvatthi hotu. Yanidha bhutani samagatani Bhummani va yani va antalikkhe Tathagatam deva-manussa-pujitam Sarigham namassama suvatthi hotu. Etena saccavajjena dukkha vupasamentu me (te) Etena saccavajjena bhaya vupasamentu me (te) Etena saccavajjena roga vupasamentu (te)

Above description extracted from the site of,
http://www.maithri.com/Buddhist_Paritta_Chanting/Jewels_Discourse.htm
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Here you can watch and hear Rathna Sutta with Singhala Meanings...By, Pitiduwe Siridhamma Thero.

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Karaniya Metta Suthraya_ Pitiduwe Siridhamma Thero_- කරනණීය මෙත්ත සූත්‍රය

Karaniya Metta Suthraya_--
Pitiduwe Siridhamma Thero_-
කරනණීය මෙත්ත සූත්‍රය
This is one of the great teachings of the Load Buddha, before 2500 years.Mostly suitable for today's life. If anyone can behave and make feel, according to "Karaneeya Meththa Suthraya" will win the entire life with soul.

I had to separate this video according to the Youtube rules. I've extracted the meaning in English by another site like this.
*****English Translation***********

(This is a fairly literal translation by Jayarava,
www.visiblemantra.org/metta-sutta.html )

This is what ought to be done by one skilled in the good
Having understood the path to peace
Able, straight forward and straight up,
polite, they should be mild and not arrogant

Contented and frugal,
with few responsibilities and easy going,
grounded, and not impulsive;
not chasing status

And not doing the slightest thing
which is denounced by the Wise in others
May they have happiness and peace;
May all beings be happy in themselves

Whatever living beings there are
fearful or fearless without remainder
Huge, large,
medium, small. Fine or coarse.

Seen or unseen,
Remote or living nearby,
Born or seeking birth:
May all beings be happy in themselves

Not humiliating,or despising
anyone anywhere
Though anger or experiencing repugnance:
[they] should not wish suffering for another.

Like a mothers own child,
[she will] protect that only child with her life
Thus for all beings should
the heart become infinite

And friendliness for all the world,
[should] the heart become infinite
In all the directions of space,
unobstructed, peaceable, without enmity

Standing, walking, sitting
or lying down, As far as possible without sluggishness
This mindfulness should be undertaken;
[It is like] dwelling with god here and now

Not falling into views,
ethical and with perfect vision
Having given up greed for sensory pleasures,
freed without doubt from birth.

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Pirith Dashana, By, Kassapa Thero, Only on Star Lanka Online,

MAHA PIRITHA ***LIVE********

*******Listen
* Click Here to Listen From,
Star Lanka Online :

*******Watch
* Click here to Watch On U-Tube >>>
TNL TV's Pirith Chanting

>>>> These two programs are
Different versions.



















Kassapa Thero
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Kassapa Thero with crew. Los Angeles in California, America, . He is the one , Everyday we can watch on " TNL",'s Pirith , where the right corner of others on the screen.
Now, He lives in Dharmavijaya Buddhist Vihara , Los Angeles, U.S.A. Before that He lived in Hunupitiya Gangaramaya and also in the Gunarathna Mudalinda Pirivena in Hittatiya, Matara as a small monk.Still we can see him on TNL Television in Sri Lanka everyday before the end of transmission

Dondra, Devinuwara Sri Vishnu Devala Festive Season Has Begun for the year 2008

Dondra (Devinuwara in Matara, Southern Region of Sri Lanka), Festival season has begun on 16th of August 2008. The season usually begins with a PERAHERA on “The Nikini Poya” Day (Full moon poyaday in August ). In the festive season, hundred thousands people gather to worship the God, named “Sri Vishnu”( Upulwan Devindu), has been predicted for one time a “Lord Buddha”, after thousand of coming years. Until then he has to fulfill some more “Pin” (Good minded things to do for the wellbeing of the people and entire life being) . Many people believe (Including Me) , God Vishnu alias “UpulWan Devindu”,has powerful ability to fulfill some people’s wish, and their dream to make come true in short period.




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One day in our house,(Last Year) about 15 people in the second floor, and about twenty , in the first floor. To organize a trip to Dondra (Devinuwara), I’ve asked who wants to come in a van , to worship the Lord Buddha, in Dondra, with God Upulwan Devindu. In the first floor all the people agreed without any comments to do that without get so long in the day after that day. In the Second floor, without one person, all others didn’t like to go there on that day. Then I gave them a lesson, saying a God can’t do every thing only we can do that like driving, but some unexpected events we can’t resist. Only God know. While the speech, a smell like we smell in Dondra, came to our room, every one felt that. Then I said “If this is God’s power wnen I going to change the topic, this coming smell must be stopped.” As I said , It has vanished with my topic changed. Nothing smelt.

After that I came downstairs and asked others did you feel some thing like that sort of smell. Everyone said NO. Then I realized, It was only for the 2nd floor, near this floor. This is one of my many experiences regarding the God Vishnu in a short period of time. In my early years I didn’t want to believe, Gods like Vishnu and I trusted myself These stories are false. After My A/L ( In Maths Subjects) in school times I’ve done many experiments regarding Gods and many Un-Seen subjects. ( I can’t write down every thing here). My experiences , you will be able to know in the future if you are with me in my blogs and the site , named “StarLankaOnline.Com”.



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Again to the topic, now the festive season has begun and you’ll be able to worship the Lord Buddha, and God there. If you really want to get bless from the site, Don’t visit there getting Meat, Fish or Beer, Arrack or having drunk. The God really help you if you can do that. As long as you keep the things going on, your ill or sick health going to be vanished forever and the development of in your life will be done.

Here are some Photos in 2008 season.( In this time, Main, Basnayaka Nilame , The Highest Position of the programme, is Mahinda Wijesekara’s Son,)


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All The Photos has been taken by me, Priyantha De Silva, Using my NOKIA, Camera Phone.
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In their religious observances the Sri Lankan Buddhists have adopted from Indian tradition the use of the lunar calendar. The four phases of the moon are the pre-new-moon day, when the moon is totally invisible, the half-moon of the waxing fortnight, the full moon, and the half-moon of the waning fortnight. Owing to the moon's fullness of size as well as its effulgence, the full-moon day is treated as the most auspicious of the four phases. Hence the most important religious observances are held on full-moon days and the lesser ones in conjunction with the other phases. In the Buddhist calendar, the full moon, as the acme of the waxing process, is regarded as the culmination of the month and accordingly the period between two full moons is one lunar month.[10]

The religious observance days are called poya days. The Sinhala term poya is derived from the Pali and Sanskrit form uposatha (from upa + vas: to fast) primarily signifying "fast day." Fasting on this day was a pre-Buddhist practice among the religious sects of ancient India. While the monks use the monthly moonless day (called amavaka in Sinhala) and the full-moon day for their confessional ritual and communal recitation of the code of discipline (Patimokkha), the lay devotees observe the day by visiting temples for worship and also by taking upon themselves the observance of the Eight Precepts.

A practicing Buddhist observes the poya day by visiting a temple for the rituals of worship and, often, by undertaking the Eight Precepts. The Eight Precepts include the Five Precepts (see above, pp.5-6), with the third changed to abstinence from unchastity, and the following three additional rules: (6) to abstain from solid food after mid-day;

(7) to abstain from dancing, singing, music, and improper shows, and from ornamenting the body with garlands, scents, unguents, etc.;

(8) to abstain from the use of high and luxurious beds and seats. If one decides to observe the Eight Precepts, one would wake up early, bathe and clad oneself in clean white garments, and go to the nearest temple. The incumbent monk administers the precepts to the entire group assembled for the purpose. Thereafter they would spend the day according to a set timetable which would include sermons, pujas, periods of meditation, and Dhamma discussions. At meditation centers there will be more periods of meditation and fewer sermons and pujas.

The observance of the Eight Precepts is a ritualistic practice of moral discipline quite popular among the Sinhala Buddhists. While the Five Precepts serve as the moral base for ordinary people, the Eight Precepts point to a higher level of training aimed at advancement along the path of liberation. The popular practice is to observe them on full-moon days, and, among a few devout lay Buddhists, on the other phases of the moon as well.

The poya observance, which is as old as Buddhism itself, has been followed by the Sinhala Buddhists up to the present day, even after the Christian calendar came to be used for secular matters. Owing to its significance in the religious life of the local Buddhists, all the full-moon days have been declared public holidays by the government. Another noteworthy fact about this day is that every full-moon poya has assumed some ritualistic significance in one way or other.

The first and the foremost of the poya holy days is the full-moon day of Vesak (May), commemorating the birth, Enlightenment, and passing away of the Buddha. The significance of Vesak is further heightened for the Sinhala Buddhists, as Sri Lankan tradition holds that it was on the Vesak Poya Day, in the eighth year after his Enlightenment, that the Buddha paid his third visit to Sri Lanka, journeying to Kelaniya on the invitation of the Naga King Maniakkhika (Mhv. i,72ff.). Consequently, Kelaniya has become a very popular place of worship and pilgrimage, the center of worship there being the celebrated dagaba, enshrining the gem-set throne offered to the Buddha by the Nagas (dragons). An annual procession is held there to commemorate the event.

Both in importance and in temporal sequence, the next significant poya is the full-moon of Poson (June), which is specially noteworthy to the Sri Lankan Buddhists as the day on which Emperor Asoka's son, the arahant Mahinda, officially introduced Buddhism to the island in the 3rd century B.C. Accordingly, in addition to the normal ritualistic observances undertaken on a poya day, on Poson day devotees flock to Anuradhapura, the ancient capital city of the country, for it was there that arahant Mahinda converted the then ruler, King Devanampiya Tissa, and his court to Buddhism, thereby setting in motion a series of events that finally made Sri Lanka the home of Theravada Buddhism. Even today, on Poson Poya, Anuradhapura becomes the center of Buddhist activity. Mihintale, the spot where the momentous encounter between the Elder and the King took place, accordingly receives the reverential attention of the devotees. The two rituals of pilgrimage and the observance of the Eight Precepts are combined here. Processions commemorative of the event, referred to as Mihundu Peraheras, are held in various parts of the country.

The next poya is Esala (July), which commemorates several significant events in the history of Buddhism. The most prominent of these is the Buddha's preaching of his First Sermon, the Dhammacakkappavattana Sutta, to the five ascetics at the Deer Park, near Benares, thereby inaugurating his public ministry. The other noteworthy events connected with this day include the conception of the Bodhisatta in the womb of Queen Maya, his Great Renunciation, the performance of the Twin Miracle (yamaka-patihariya), and his preaching the Abhidhamma for the first time in the Tavatimsa heaven. An additional factor that enhances the value of this poya to Sri Lanka is the first local ordination of a Sri Lankan, when Prince Arittha, the nephew of the king, entered the Order at Anuradhapura, under arahant Mahinda, following the introduction of Buddhism. On this day there also took place the laying of the foundation for the celebrated dagaba, the Mahathupa or the Ruwanvelisaya and also its enshrinement of relics by King Dutugemunu. It is owing to the combination of all these events that the Sinhala Buddhists fittingly observe the day ceremonially by holding Esala festivals throughout the island, giving pride of place to the internationally famous Kandy Esala Perahera.

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The term perahera, primarily meaning "procession," signifies a popular Buddhist ceremony replete with many rituals, commencing and culminating respectively with the kap-planting and the water-cutting ceremonies. These two ceremonies are respectively the introductory and the concluding rites of the annual Esala festivals, held in July and August in various parts of the island. They are essentially connected with the Buddhist deities, either to invite their blessings or to give thanks to them for favors received. During this period every year, such religious festivals are held in almost all the religious centers of Sri Lanka where there are abodes dedicated to various Buddhist deities. However, the festival par excellence of this category is the Kandy Esala Perahera, which is connected with the Temple of the Tooth and the abodes (devalayas) of the four Buddhist deities, Vishnu, Kataragama, Natha, and the Goddess Pattini. The main feature of all these festivals held during this period is the elaborate procession held on the lines of the Kandy Esala Perahera.

Both the kap-planting and water-cutting ceremonies are performed by the lay officiating priests (kapuralas) of the devalaya concerned, who are traditionally the experts regarding the details of their performance. These details are generally regarded as secret and are not divulged to the profane public.

The preliminary rite of kap-planting consists of planting a shaft, usually fashioned from a felled young jak tree, which must have borne no fruit. When cut, this tree exudes a white sap which is regarded as a symbol of prosperity. Even felling the tree is done with several attendant rituals at an auspicious time: the trunk is divided into four, one for each of the devalayas, where it is carried with drums and attendance. On the day of the new moon, at an auspicious hour (nakata), the "kaps" thus prepared are set up in the ground in a special place decorated with leaves, flowers, and fruits. For five nights small processions are conducted within the devalaya precincts around the consecrated kaps. Sometimes benedictory stanzas are chanted by monks.

This rite of kap is a kind of vow that the Esala festival, consisting mainly of the perahera, will be held; it is also an invitation to the deities to be present during the festival, providing the necessary protection for its successful performance. In this sense it is this ritual that inaugurates the festival.

The water-cutting ceremony (diya-kapum-mangalyaya), which is the concluding ritual of the Esala festival, is performed in the early hours of the day following the final perahera. The officiating lay-priest (kapurala) proceeds on a caparisoned elephant to a selected place along a river bank. He would either go to a selected spot in the river by boat or wade through the water to a particular spot and after drawing a magic circle on the water with the sword he carries, he "cuts" the water and fills the vessel he carried there with water from that spot. Before doing so he empties the water that he took in this same manner the previous year. He then returns to the devalaya, and the vessel of water is kept there until the following year. The ritual is repeated annually in an identical manner. This is believed to be a rain-making ceremony of sympathetic magic, which type of ritual is quite common in agrarian societies the world over. The Buddhists seem to have adopted this to suit their purposes.

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The annual Esala Perahera in Kandy, held in honor of the Sacred Tooth Relic of the Buddha, is the most colorful traditional procession in the country. It is the prototype of the other peraheras held elsewhere in the island in such places as Kataragama,[11] Aluthnuwara, Lankatilaka, Bellanwila, Devinuwara, etc. The Kandy Perahera is itself the latest expression of the annual festival in honor of the Tooth Relic that has been held with state patronage from the time the relic was brought to Sri Lanka from India in the 4th century A.C. Although periodically there have been intermittent breaks due to unsettled political conditions, the festival was never neglected intentionally. This had been so even during colonial times. Respected as the palladium of Sinhala royalty, the Relic had been accommodated in different parts of the country, depending on the change of the capital city. Ultimately it came to stay in Kandy, which was the last royal seat of the Sinhala people.

Esala Poya assumes prominence for yet another ritual of the Sri Lankan Buddhists. This is the annual rains retreat of the monks, Vassa, which commences on the day following the Esala full moon (discussed in Chap. 8). On the next poya day, Nikini (August), those monks who failed to commence the normal Vassa on the day following Esala Poya, are allowed to enter the "late Vassa."

The poya that follows Nikini is Binara (September), which assumes solemnity as marking the inauguration of the Order of Bhikkhunis (nuns) with the ordination of Queen Mahapajapati and her retinue. Next follows the Vap Poya (October), which concludes the final month of the three-month rains retreat. During the following month kathina robes are offered to the monks who have duly completed the Vassa. The high esteem in which this ritual is held by the Sinhala Buddhists may be gauged from the fact that the month is popularly referred to as the "month of robes" (see Chap. 8). The November full moon, called Il, signifies the terminal point for the kathina ritual. It is also the day for commemorating such events as the despatch of the first sixty disciples by the Buddha on missionary work, the prospective Buddha Metteyya being declared a sure Buddha-to-be by Gotama Buddha, and the passing away of the arahant Sariputta, the Buddha's foremost disciple.

The Unduwap Poya that follows in December is of great moment to Sri Lanka as commemorating two memorable events connected with the visit of Theri Sanghamitta, sister of arahant Mahinda, from India in the third century B.C. (Mhv.iv,18-19). The first of these events was the arrival at Anuradhapura of a sapling of the sacred Bodhi-tree at Buddhagaya, brought to Sri Lanka by Sanghamitta. The planting of this tree is the origin of the Bodhi-puja in the country (see Chap. 4).

The other memorable event commemorated by this poya is the establishment of the Order of Nuns (bhikkhuni-sasana) in Sri Lanka by the Theri Sanghamitta when she ordained Queen Anula and her entourage of 500 women at Anuradhapura. Records indicate that the Bhikkhuni Sangha thus established flourished during the Anuradhapura period (third century B.C. to eleventh century A.C.), but disappeared after the decline of that kingdom. Historical records are silent as to the reasons for its extinction, but they do report how the Sinhala Bhikkhuni Sangha helped in the establishment of the Order of Nuns in China.[12] In the 5th century a group of Sinhala nuns headed by the Bhikkhuni Devasara went to China to confer higher ordination there and the Bhikkhuni Sangha thus established survives there to this day. The Sinhala Buddhists commemorate this poya day with peraheras, observance of the Eight Precepts, and meetings. The day is designated Sanghamitta Day. Nowadays the dasasil matas (ten-precept nuns) take an active part in initiating these commemorative functions.

Next follows the Durutu Poya (January) when the Sinhala Buddhists commemorate the first visit of the Buddha to the island. According to the Mahavamsa, nine months after his Enlightenment, the Buddha visited present Mahiyangana in the Badulla District, where stands the dagaba by that name enshrining the Buddha's hair relics and the collar bone (Mhv.i,197). The Buddhists remember the event by holding an annual perahera. This much-venerated dagaba is also of consequence as the first edifice of this type to be constructed here, originating the ritual of dagaba worship in Sri Lanka.

The poya that follows, Navam Poya (February), celebrates the Buddha's appointment of the two arahants, Sariputta and Moggallana, as his two chief disciples. It also marks the Buddha's decision to attain Parinibbana in three months' time. The Medin Poya in March is hallowed by the Buddha's first visit to his parental home after his Enlightenment, during which he ordained the princes Rahula, Nanda, and many others as monks. The month that follows is called Bak (pronounced like "buck"), which corresponds to April. In this month it is not the full-moon day but the new-moon day that invites attention as signalizing the Buddha's second visit to Sri Lanka, when he visited Nagadipa[13] on the day preceding the new-moon day (amavaka: Mhv.i,47) in the fifth year after his Enlightenment.

The above brief account of the twelve poya days demonstrates how the poya day has become intimately connected with the life of the Buddha and consequently with the principal events of early Buddhist history. The Sri Lankan Buddhists, quite accustomed as they are to commemorate such events with rituals and ceremonies in full measure, have maintained these traditions up to the present.

Extract from Buddhist Ceremonies and Rituals of Sri Lanka
1995
A.G.S. Kariyawasam
Buddhist Publication Society

Matara Binara Perahera, In Photos

The Binara Maha Perahera, was held in Matara town in the full Moon poyaday, of September 2007. It has began from Matara Bohiya, ended at 'Maha Manthinda Pirivena, at Rahula Junction. Binara Perahera , organized by the temple Maha Manthinda Pirivena at Matara. The chief incumbent thera is Getamanne Dhamma Kirthi thero.

I've taken Below pictures , for you , see them.


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