Buddhist disciple, who was eager to socialize the teachings of the Buddha through various Dharma narrations and various means of expression, is often shining in the Buddhist order in Sri Lanka. In the meantime, many Buddhist monks preached the teachings of the Buddha through song. New Aṭamasthānādhīṣvara, Most Venerable Pallēgama Hēmaratana Nāyaka Thero, will be honoured all the time as who deployed the enrichment of the Sangha tradition of Sinhala song to Dharma, who is the present-day exponent of the wonder of Sangha who indifferently scrutinize mere human thoughts and sentiments, and who is the fearless Samādhivarayā of the modern Sangha lineage who philosophically precipitated his imaginative ideas in songs for an optimistic society of tomorrow which only seeking social progress. The Journey of Inquiry, written in this way, is a possible attempt to explain the ultimate result of his poetic call.
Nandasēna, the only child of Karaňdagolla Walawwa, was born on the 15th of June 1954 in Dambulla General Hospital to Tikiri Bandāra Nilamē and Karunāvatī Kumārihāmi of Karaňdagolla Walawwa in Pallēgama village situated in the border of Anuradhapura and Dambulla areas of Matale District. He was a quiet and intelligent character from a very young age. At an early age, he obtained his primary education from Bulāgala Primary College and then from Pälvehera College and Kanḍalama Pallēgama Siddhārta College.
Most Venerable Pallēgama Sirisumana Dhammarakkhita Nāhimi, who served as the Chief Incumbent of Anuradhapura Ruwanväli Sǟya for quite a long period from 1940 to 1980, visited his home town on a day in 1967 to ordain children for the sake of the eternal existence of the Buddhist order. According to his astrological knowledge, he expected to select three children during the journey, considering their horoscopes and physical appearances. Wijekōn Āracci, the grandfather of Nandasēna, also joined this visit. On the request of the Nāyaka Thero, who visited many homes and also visited Karaňdagolla Walawwa, the parents expressed their willingness to ordain Nandasēna, who was studying in eighth grade at that time, to the Buddhist order, although he was the only child in the family. Accordingly, on the 31st of January, 1968, the Nayake Thero took young Nandasēna to Ruwanväli Sǟya, Anuradhapura, and Dhammarakkhita Thero introduced eight children to ordain at Udamaḷuwa under the Most Venerable Halmillǟve Rēvata Thero, who was then Aṭamasthānādhipati. Nandasēna, included in the group of the eight children, entered the priesthood at the holy Jaya Śri Mahā Bōdhi on the 9th of Vesak Full Moon Poya Day in 1968 under the guidance of Aṭamasthānadhipati Mahā Thero and the Chief Incumbent Thero of Anuradhapura Ruwanväli Sǟya.
When Nandasena of Karaňdagolla Walawwa, who was among the three children who were to ordain, joined the Buddhist order in the name of Pallēgama Hemaratana, Jayathilake from Duggannā Walawwa, who was the other child from the same group, joined the Buddhist order under the name of Pallēgama Sirinivāsa. Hēmaratana Thero, who was a resident of the Ruwanväli Sǟya, obtained his Piriven education from the Anuradhapura Mahā Vihāra Pirivena, which administrated Thūpārāma Vihāraya at that time, and Painḍikulamē Sumana Nāhimi held the position of the Chief Incumbent there at that time.
Hēmarathana novice monk, who received his primary education in 1971, joined Māligākanda Vidyōdaya Pirivena in Colombo to study Prācīna education. Many scholarly Buddhist monks, including Vǟgama Piyaratana, who worked as the Mahōpādhyāya of Buddhist and Pali University, Doḍamgoḍa Rēvata Thero from Mahābōdhi Society of India, Piyadassi and Hunupola Bhaddiya Thero of Kingsbury Vihāraya in England were contemporary to Hēmaratana Thero.
In 1976, Hēmaratana Thero, who completed Advanced Level in Sandalanka Śastrōdaya Pirivena and obtained university entrance, joined the batch of 78-79 of the University of Kelaniya and studied Sinhala, Archaeology, and Buddhist Philosophy at the Faculty of Arts. The Thero, who got the opportunity to master Archaeology in the second year, went to the archaeological conservation site near Abhayagiriya in his final year for practical training. He completed his academic research with great dedication and enthusiasm and completed his Bachelor’s Degree in Archaeology in 1981. After completing his university education, he came to Anuradhapura as a Piriven teacher in Mahā Vihāra Pirivena in the same year.
Hēmaratana Thero was blessed to be in charge of the oblation of Udamaluwa Vihāraya for ten years after the passing away of Rēvata Thero in 1977, who was then serving as Aṭamasthānādhipati. During this period, he improved his poetry. His participation in the Rajarata Sēvaya radio programmes of the Sri Lanka Broadcasting Corporation at that time and the companionship of experts like Gunadāsa Kapugē, Prēmakīrti de Alvis, and Swarna Śri Bandāra were the vital causes for his poetic advancements. Therefore, at that time, he became a famous songwriter. After 1969, he became a prominent figure in songwriting in the country.
In the latter half of 1988, Pallēgama Hēmaratana Thero received the position of Viharādhikāri of Jētavanārāmaya. The work on the Jētavana project, which had started in the early 80s, resumed in 1988, where he had to coordinate with the Mahā Vihāraya while also holding the position of Assistant Director of this project. Being a pioneer in the reactivation of Jētavana Dagoba conservation work, which had stopped then, Hēmaratana Thero also prepared the arrangements for re-holding the stalled oblation of Jētavana. In 1995, Hēmaratana Thero was elected to the Aṭamasthāna Committee. At that time, the Thero, who was also serving as the Upa Pradhāna Sangha Nāyake (Deputy Chief) of Nuwara Kalāviya, was recommended for the post of Aṭamasthānadhipati. Still, he hesitated due to his deep respect for Mahasǟya. He was honoured with the title of the Chief Incumbent of Ruwanväli Sǟya and engaged in a distinguished religious and national mission there. He renovated the Vihāra Mandiraya of Ruwanväli Sǟya several times. He worked to create the impressive Vihāra Mandiraya and Sugandha Kuṭiya that we see today. Conservation of the circular pond in the Vihāra premises, conservation of the sand terrace outside the terrace of Chaitya, restoration of the finial and installation of a new Cūdāmānikhya, excavation, conservation and confirmation of the premises around the Mahasǟya, as well as landscaping are some of the good examples of his incomparable service in respect of Mahasǟya during the period.
Even during the tenure of the Chief Incumbent of Ruwanväli Sǟya, he assisted the Aṭamastāndhipati Pallēgama Sirinivāsa Thero in almost every public activity for the Aṭamastānaya. Also, he contributed to the Sati Pirit programs, Poson festivals in Anuradhapura, Bōdhi Pūjā, duties related to special foreign missions and the support necessary to other Nayaka Theros of Aṭamastāna. Because of his views on art and his creative thinking, the artists in the area expected the visit of Pallēgama Hēmaratana Thero for almost every aesthetic activity in the province. It was Hemarathana Thero who composed
the anthem of Rajarata University.
At the time being, Hēmarathana Thero, who also became the Chief Sanghanāyaka of Rajarata, Nuwara Kalāviya, was successful enough to raise the Sri Lankan sign of Sangha in the field of songwriting in Sri Lanka to an exceptional level. He is regarded as one of the dominant milestones in the country’s song art, which emerged from the Rajarata Sevaya. The song Atītaya Sihinayak Pamaṇai, sung by Master Karunaratne Divulgane, can be called among the most famous pieces of his time. No matter how many other Buddhist monks of songwriting in the world of songs, Rambukana Siddhārta Thero and Pallēgama Hēmaratana Thero, considered as the Sun and Moon in the song composition by the Sangha, made fearless expressions for the progress of the society by looking at the teachings of the Gautama Buddha through the song. Rambukana Thero composed a poem for Hēmāvalōkana, a book praising the works of Pallēgama Hēmarathana Thero, which also wonderfully implies the spiritual brotherhood built by them in the region of songwriting. It is worth quoting a collection of poems from it.
I came to the Bodhi
because of the friendship
built in samsara
We worshipped the Bodhi
Wishing to attain Nibbāna
We battled
In writing songs
Yet,
You will light up the world
Committing and longing for
beside the Bodhi
Though you
ceased the suffering of the poor
with the flowers plucked
for the Buddha
We laid a carpet of flowers
Soothing your feet
On the journey of samsāra
Bodhiyen waṭa bo patak sē sung by Master Amaradeva, Dana mana pinavā sung by Master Gunadāsa Kapugē, and Lowē duka däka song which is known as the ‘praying song’, us miṭikam nobalā sung by T.M. Jararatna, Sulaňga wagē ena karadara sung by Amarasiri Peiris, Niwan puraṭa yana sung by Sunil Edirisinghe, Mē rayat digu rayak sung by Master Jānaka Wickramasinghe, Anāta nātayananē sung by Dayān Witārana, Nindā garahum sung by Sēnānāyake Wēraliyadda, and Enna kiyalā wasantayaṭat sung by Master Krishānta Erandaka are some of the examples that are as appeasing as fallen bo leaves dispersed around the area of sand terrace of Udamaḷuwa.
However, at present, Pallēgama Hēmaratana Thero, who has received the position of Aṭamasthānādhipati, is a noble son of the Gautama Buddha, has performed an immense service for the sake of Buddhist order, education, and society as well as for the humanity of the world and who is still engaged in a persistent mission even today. Therefore, we, the Satipaṭṭhāna team, wish that Pallēgama Hēmaratana Nāyaka Thero, who entered the Buddhist order on a Full Moon Poya Day as this Vesak Moon, will continue to live in the Buddhist order for more than a century of years. Before concluding this brief commentary by quoting a portion of his own words as a gratitude for his incredible journey of saṃsāra, we wish Pallēgama Hēmaratana Aṭamasthānādhīṣwara thero happiness and longevity.
Phalabarava sevana sadanā tuňgu rukaki numba visal!