Water and the Sri Lankan Culture

Every dawn is a junction of a beginning and an end of a being. The very existence of life depends on the four great demons: soil (Patavi), water (Apo), fire (Thejo) and wind (Wayo). Water is special because no living thing on earth can survive without it. Water is the origin of life on earth as well as the life of man and other living beings. Looking back at history, the inextricable link between water and culture is very important. The first settlements in the distant past were established by the people in the vicinity of Malwathu Oya and later in the days of the king they built settlements near the reservoirs. Human social relations developed far better and more respectfully than the biological relationship of man with water. Accordingly, man who equated water with motherhood marked the beginning of the water culture based on factors such as; love, compassion, kindness, gratitude and faith. The relationship between water from before man's birth as well as from birth to death points to the importance of cultural characteristics and also, the villagers also believe that water is a symbol of purity.

The relationship between water and culture can be explored from different perspectives. There are a number of water-related rituals from before birth. At the time of surrender to God, a woman who is nearing childbirth is asked to give birth safely, and to protect the child and the mother. Water is also used in the work of the midwife mother. According to the villagers, giving Pirith Pan and washing the baby's father's soles and giving the mother a drink of water reduces the pain of childbirth. After the baby is born, the mother takes a bath with medicated water. It is believed that it reduces body pain. Also, during the ritual of cutting the child's hair, the auspicious hair is cut and placed in running water, after a daughter has reached puberty, two or more days after bathing in a pot of fresh water containing a number of herbs, tying the hands of the bride and groom at a wedding and pouring water on their hands, bringing a bowl full of water with white flowers in front of the bride and groom, and washing the feet with water at the groom's reception, are some of the rituals associated with water. Funerals also have traditional features associated with water as a variety of needs and rituals. In some areas the body of the deceased is bathed in turmeric and sandalwood. Especially when attending a funeral and coming home to take a shower or consider it an unlucky thing. When the monks have eaten and offered Pirikara, a small bowl of water and a pitcher of water are set before them and the immediate relatives of the dead man come to the front.

"Yata vari vaha pura paripurenthi sagaram

Evameva ito dinnam petanan upakappati"

As the full water bearing (rivers) fill the ocean,

So indeed does what is given here benefit the dead.

"Unname udakam vattam yatha ninnam pavatti,

Evamewa ito dinnam petanan upakappati"

As water rained on a height reaches the lowland

So indeed does what is given here benefit the dead.

Nevertheless, Sri Lankans use water in abundance to ensure natural and physical cleanliness. Accordingly, several words are used to explain different functions such as; hodanawa, wadanawa, nanawa, wakkaranawa and etc. And also, variety of words used for water like; paen, jalaya, wathura, vari, udaka, wata, tanni and etc. Sri Lankan villagers built on agriculture made their living from rain water. But when there was no rain, the villagers worshiped the gods and their region for rain. For examples: the goads (Indra, Varuna, Parajanya), the king (Raja Bhawathu Dhammiko), the sacred bodhi tree (Bodhi pooja), the sacred tooth relic (diyakepeema) and the image of the Buddha. There are also a number of stories related to this. The Aryans who migrated to Sri Lanka held the Jetta Mula festival in honor of the Vedic deity who bestowed rain (Full Moon Poya Day in June). According to an inscription of King Kasyapa V, who reigned from 914-923 AD, it existed even in the tenth century AD. The king was obliged to meet the water needs of the people even during a severe drought. An example of this is the story that during a severe drought, a righteous king named Sirisangabo performed a satyagraha in which the gods were tempted to bring down torrents of rain. And also, the Jaya Sri Maha Bodhi is also worshiped by pious people and kings seeking rain. Charles Godakumbura states that the Sacred Tooth Relic has the power to rain. This is also mentioned in the book 'Dalada Siritha'. It is also believed that the rain comes from chanting the Rathana Sutta and blessing it. Such an event It is also recorded during the reign of King Sena II who ruled from 853 to 887 AD.

Also, the connection between water and culture is confirmed through painting or art. Art include nor only painting, sculpture and dance. But also architecture and falkgames. In architecture the design of the stupa, particularly the shape of the dome, reflects some of philosophical views on the nature and water (Bubbulakara). The buble of water symbolises impermanence, which is buddhist philosophy. Senarath Paranawithana explains the Diyareli bemma (waves well walk) and the Walakulubemma (cloud wall) and the Scared Tooth in Kandy. And also, the sinhalese painter depicted water in his murals by drawing fish. It may be remarked that fish and wavy lines are symbolical of water. Ali Athas painting of Degaldoruwa Temple in Kandy, represent the story of wessanthara and also Ali atha symbolize property of king whenever there is a drought he is taken will bring rainfall. The main symbol relating to the water is the sculpture of the Naga (Cobra). In Sri Lankan cultre, the Naga continues to be the protected of water (Kuttampokuna, Naga Pokuna, Naindanawa).

There is also a water based folk dance tradition. One of the falk dance is that which uses the earthen pot known as the kalageiya (water pot). It is tererfore called kalagedi natuma. Diyagoda and Diya holmana are the simple folk games that any two players can play at any time in any place. The connection between the lake, the dagoba, the village and the temple also reflects the integration between water and culture. The lotuses, lilies, and heads that bloom in the water are offered to the Buddha by the people with devotion. Fisheries are also used to gain economic value. Also, various festivals are held to collect rain from the lake, to prevent the lake from overflowing, to harvest after the completion of agricultural activities, as well as to spill. Examples are bola bedeema, mutti nemima, panan badime, diya kepima, bulath yahana, pooja mesalla, muduppu badima, etc.

The relationship between different religions and water is also unique. According to Buddhism, the Buddha is a person who strictly protects the environment. He preaches not to spit in the water. Not to defecate. He also preached on the proper use of water in agriculture. At one point, the Buddha likened water to wisdom. It is also possible to chant the Rathana Sutta and spray Pirith to dispel the three fears of Greater Kandy. Also, the connection between Buddhism and water during the rainy season is very important. There is an inextricable link between Christianity and water. They believe that God is the ruler of water. For example, Moses split the Red Sea and saved people, quenching the thirst of the people by splitting the rocks in the desert. They also believe that they can add divine power to water and forgive their sins. It is a water-related ritual to sprinkle blessing water on a corpse at a funeral. They also regard water as a sacred object in their identification with Hindu beliefs and practices. Examples include the annual washing of jewels and weapons in each of the temples, the practice of the Pattini faith in the rain, the worship of Lord Shiva for children, the bathing of Lord Shiva in water, the dumping of ashes in water after a funeral, the offering of colors, Shivaratri, water cutting, etc. In the Muslim religion, the body is cleansed before going to the mosque, and when it dies, the body is handed over to God and bathed three times, four buckets of water around the body, and three times a day during the flowering season, quenching the thirst for meat. Giving water to take, unmarried women not being able to bathe on Friday, etc. are just a few examples.

This implies that all aspects of cooperation, fertility, unity, gratitude were associated with water. Therefore, it can be understood that the relationship between water and culture is associated with water safety, water quality, water conservation and respect for water.

"Sumbare bedan sakman wewe nethi,

Pachchawadam endan wakande nogewasethi,

Harak wate wekande nodakkathi,

Awasan gamanwath wekanden noyathi".