Total population | |
---|---|
2,561,299 (2012)
[1] 12.6% of its total population | |
Religions | |
Hinduism Shaivism (majority) Vaishnavism and Shaktism (minority) | |
Scriptures | |
Ramayana and Vedas | |
Languages | |
Old Tamil and
Sanskrit (sacred) Tamil (majority) and Sinhala (minority) |
Hinduism by country |
---|
Full list |
Buddhism holds a dominant position in Sri Lanka, with a rich historical heritage spanning over 2500 years. It is characterized by a rational approach to spiritual practice, emphasizing deep contemplation and mindfulness. Practitioners of Buddhism strive to cultivate kindness and benevolence towards all beings, contributing to a harmonious existence within the universe.
In contrast, Hinduism, along with other religions such as Islam and Christianity, arrived in Sri Lanka later stages through Indian and European colonial influences. Historical records indicate Hinduism was introduced by Indian invaders who sought to assert control over the Sinhalese throne. Despite this historical context, modern Sri Lanka embraces religious diversity, treating adherents of Hinduism, Islam, and Catholic, Christianity with equality and respect. The nation prides itself on fostering an environment where all citizens, regardless of religious affiliation, coexist peacefully and harmoniously. As per the Buddhist principles teaching is Buddha was more intellectual and rational than believes, and over 75% of Sinhalese majority are following it. There are temples dating back over 2,000 years. [2] As of 2011 [update], Hindus made up 12.6% of the Sri Lankan population. [3] They are almost exclusively Tamils, except for small immigrant communities from India and Pakistan (including the Sindhis, Telugus and Malayalis).
According to the 1915 census, Hindus made up about 25% of the Sri Lankan population (including indentured labourers brought by the British). [4] Hinduism predominates in the Northern and Eastern Provinces (where Tamils remain the largest demographic), the central regions and Colombo, the capital. According to the 2011 census, there are 2,554,606 Hindus in Sri Lanka (12.6% of the country's population). During the Sri Lankan Civil War, many Tamils emigrated; Hindu temples, built by the Sri Lankan Tamil diaspora, maintain their religion, tradition, and culture. [5] [6]
Most Sri Lankan Hindus follow the Shaiva Siddhanta school of Shaivism, and some follow Shaktism. Sri Lanka is home to the five abodes of Shiva: Pancha Ishwarams, holy places believed to have been built by King Ravana. Murugan is one of the country's most popular Hindu deities, venerated by Hindu Tamils. The Buddhist Sinhalese and Aboriginal Veddas venerate the local rendition of the deity, Katharagama deviyo. [7] [8]
The Sinhala Buddhist community of Sri Lanka constitutes the predominant ethnic group, deeply rooted in the teachings and practices of Buddhism. Their cultural fabric is intricately woven with the tenets and traditions of this faith, profoundly influencing various facets of their societal structure, customs, and daily lives.
With origins tracing back to ancient times, Sinhala Buddhists boast a heritage replete with the establishment of formidable kingdoms like Anuradhapura and Polonnaruwa, where Buddhism thrived as the state religion. This historical backdrop has left an enduring imprint on the Sinhala Buddhist ethos, shaping their language, artistic expressions, architectural marvels, and societal mores.
At the core of the Sinhala Buddhist worldview lies a profound belief in the concepts of karma, rebirth, and the pursuit of enlightenment. Guided by the Noble Eightfold Path elucidated by Siddhartha Gautama, the historical Buddha, they aspire towards principles encompassing right understanding, intention, speech, action, livelihood, effort, mindfulness, and concentration.
Sacred sites hold a pivotal position in Sinhala Buddhist culture, serving as sanctuaries for pilgrimage, meditation, and communal worship. Notable among these are revered locations such as the Temple of the Tooth in Kandy and the ancient ruins of Anuradhapura and Polonnaruwa, each resonating with spiritual significance and historical reverence.
In addition to their religious observances, Sinhala Buddhists commemorate a plethora of cultural festivals and rituals throughout the year, each laden with symbolic import and deep-seated meaning. Celebrations such as Vesak, which commemorates the triad of the Buddha's birth, enlightenment, and parinirvana, and Poson, marking the introduction of Buddhism to Sri Lanka, are observed with profound solemnity and jubilation.
Despite confronting historical adversities and contemporary challenges, the Sinhala Buddhist populace has exhibited resilience in preserving their faith, heritage, and cultural identity across generations. Today, they remain integral to shaping the socio-political landscape of Sri Lanka, contributing to its unique multicultural tapestry.
Yogaswami of Jaffna is a significant modern Hindu religious figure in Sri Lankan history. A 20th-century mystic, he was the Satguru and counselling sage of the country's Tamil Hindu population. The Ramakrishna Mission is active in the Amparai and Batticaloa districts, and the Shaiva Siddhanta school is prevalent in the north. [9] Yogaswami was the 161st head of the Nandinatha Sampradaya, and was succeeded by Sivaya Subramuniyaswami. [10]
The first major Hindu reference to Sri Lanka is found in the epic Ramayana. [11] Lanka, identified with Sri Lanka, was ruled by the yaksha King Kubera. The throne of Lanka was usurped by Kubera's half-brother Ravana, the epic's chief antagonist, who was killed by Rama, the seventh avatar of Vishnu. Ravana’s brother Vibhishana was crowned as the new king by Rama before his return to Ayodhya. [12] The Ramayana also mentions Rama's Bridge, between India and Sri Lanka, which was built with rocks by Rama with the aid of Hanuman, Nala, Nila, and other vanaras. Many believers see the chain of sandbar, connecting Sri Lanka to India in satellite images, as remnants of the bridge. Archaeological evidence supports the worship of Shiva in parts of Sri Lanka since prehistoric times, before the arrival of the legendary Prince Vijaya. Ravana is stated to have been a devotee of Shiva. [13]
Buddhism was introduced by Mahinda, the eldest son of King Ashoka, during the reign of Devanampiya Tissa of Anuradhapura. [14] His father Mutasiva and brother Mahasiva had names associated with Shiva suggesting prior Hindu beliefs. [15] This is supported by the common occurrence of the personal name Shiva in the earliest Prakrit inscriptions. [16] [17] [18] The Sinhalese embraced Buddhism, and the Tamils remained Hindus. [19] Activity from across the Palk Strait in Tamil Nadu set the stage for Hinduism's survival in Sri Lanka. Shaivism (worship of Shiva) was dominant among the Tamils, and most of Sri Lanka's Hindu temple architecture and philosophy of Sri Lanka drew from that tradition. Sambandar noted a number of Sri Lankan Hindu temples in his works. [20] Buddhism was introduced by Mahinda, the eldest son of King Ashoka, during the reign of Devanampiya Tissa of Anuradhapura. [21] His father Mutasiva and brother Mahasiva had names associated with Shiva suggesting prior Hindu beliefs. [22] This is supported by the common occurrence of the personal name Shiva in the earliest Prakrit inscriptions. [23] [24] [25] The Sinhalese embraced Buddhism, and the Tamils remained Hindus. [26] Activity from across the Palk Strait in Tamil Nadu set the stage for Hinduism's survival in Sri Lanka. Shaivism (worship of Shiva) was dominant among the Tamils, and most of Sri Lanka's Hindu temple architecture and philosophy of Sri Lanka drew from that tradition. Sambandar noted a number of Sri Lankan Hindu temples in his works. [27]
The Nagas are claimed to have practised an early form of Hinduism, worshipping Shiva and serpents. This animistic Shaivism is also common in Tamil Nadu and other parts of India. [28] The Nagas who inhabited the Jaffna Peninsula were probably the ancestors of Sri Lankan Tamils. There are also strong claims that they spoke Tamil as their native language but only small proof is found. The 5 ancient Shiva temples of Sri Lanka is also said to have been built by the Nagas before 6th century BCE. The Nainativu Nagapooshani Amman Temple in Nainativu is believed to be one of the Shakti Pithas. [29]
Rituals within the Sinhala Buddhist tradition of Sri Lanka are deeply ingrained practices that serve to express reverence, devotion, and cultural continuity. These rituals, spanning from birth to death, play a vital role in shaping individual and communal identities while fostering a sense of spiritual connection and societal cohesion.
1. Birth Rituals: The arrival of a new member into a Sinhala Buddhist family is celebrated with various rituals. An important ceremony is the 'Nāma-karaṇa,' or naming ceremony, where the infant is given a name typically chosen with auspicious significance. Additionally, blessings from monks and the recitation of protective verses are common practices to ensure the well-being and prosperity of the newborn.
2. Coming of Age: The transition from childhood to adulthood is marked by the 'Upasampadā' ceremony, where young men traditionally enter the monastic order as novices. This ritual, akin to a rite of passage, signifies their commitment to Buddhist principles and offers an opportunity for spiritual growth and learning.
3. Marriage Rituals: Marriage ceremonies in Sinhala Buddhist culture are elaborate affairs, often steeped in tradition and symbolism. Rituals such as the exchange of vows, the offering of 'pirith nool' (protective threads blessed by monks), and the participation of family and community members symbolize the union of two individuals and their families.
4. Vesak: Vesak, perhaps the most significant Buddhist festival, commemorates the birth, enlightenment, and death (parinirvana) of the Buddha. During Vesak, devotees engage in various rituals including offering alms to monks, lighting lanterns, and visiting temples to participate in religious observances and meditation practices.
5. Poson Poya: Poson Poya, celebrated in June, marks the introduction of Buddhism to Sri Lanka by Arahat Mahinda, the son of Emperor Ashoka of India. Devotees engage in pilgrimages to Anuradhapura, the ancient capital, and participate in religious rituals such as offering flowers, lighting lamps, and observing sil (moral precepts).
6. Death Rituals: When a Sinhala Buddhist passes away, the family observes a series of rituals to honor the deceased and facilitate their journey to the next life. Funeral rites typically include washing and dressing the body, chanting of protective verses by monks, and cremation or burial according to religious customs.
7. Almsgiving and Dana: Almsgiving, or 'dana,' is a fundamental Buddhist practice wherein devotees offer food, clothing, and other necessities to monks and the less fortunate. This ritual, rooted in compassion and generosity, is considered a means of accumulating merit and cultivating positive karma.
8. Annual Temple Celebrations: Throughout the year, temples across Sri Lanka hold various ceremonies and rituals to commemorate important events in Buddhist history, honor revered monks, or celebrate cultural traditions. These celebrations often include rituals such as chanting of scriptures, offering of flowers and incense, and participation in communal prayers and meditation sessions. In common with South India, local rituals include Kavadi Attam and firewalking. [30] These rituals have also influenced the Sinhalese on southern cost of the island; For an Instance, the inhabitants of Tangalle, Kudawella and the surrounding area perform Kavadi. [31]
Religious teachers within the Sinhala Buddhist tradition of Sri Lanka play a pivotal role in guiding devotees on their spiritual journey, disseminating Buddhist teachings, and providing moral and ethical guidance to the community. These revered figures, often monks or lay practitioners with deep knowledge and insight into Buddhist philosophy and practice, command great respect and admiration within society.
1. Monastic Teachers (Bhikkhus): Monks, or bhikkhus, hold a revered position within the Buddhist community as custodians of the Dhamma (teachings of the Buddha). Renouncing worldly pursuits, they dedicate their lives to the pursuit of spiritual enlightenment and the welfare of all beings. Monastic teachers reside in temples (viharas) where they lead meditation sessions, conduct religious ceremonies, offer sermons (desana), and provide guidance to lay followers seeking spiritual counsel.
2. Meditation Masters: Within the monastic community, there exist meditation masters renowned for their deep meditative attainments and ability to guide others along the path of meditation. These masters, often revered for their wisdom and compassion, offer instruction in various meditation techniques such as mindfulness (sati), loving-kindness (metta), and insight (vipassana), helping practitioners cultivate mental clarity, emotional balance, and spiritual insight.
3. Lay Teachers (Upasakas and Upasikas): While monks serve as primary teachers within the monastic tradition, lay practitioners (upasakas and upasikas) also play a significant role in imparting Buddhist teachings within the community. Lay teachers, often respected individuals known for their moral integrity and dedication to the Dhamma, conduct study groups, lead meditation sessions, and offer guidance to fellow lay followers on integrating Buddhist principles into their daily lives.
4. Scholars and Academics: In addition to monastic and lay teachers, scholars and academics contribute to the dissemination and interpretation of Buddhist teachings through scholarly research, academic publications, and educational initiatives. These individuals, drawing upon textual analysis, historical research, and comparative studies, provide valuable insights into the depth and breadth of Buddhist philosophy, ethics, and practice, enriching the understanding of practitioners and scholars alike.
5. Inspirational Figures: Throughout history, Sri Lanka has been blessed with inspirational religious figures whose exemplary lives and teachings continue to inspire generations of devotees. These luminaries, ranging from ancient arahants (fully enlightened beings) to modern-day spiritual leaders, embody the highest ideals of compassion, wisdom, and selflessness, serving as beacons of light and inspiration for all seekers of truth. Religious teachers include Kaddai Swami, his shishya Chellappaswami, and Chellappaswami's shishya Yogaswami. [32] Swami Vivekananda the Bengali Hindu monk right after returning from West, started a series of lectures in India( British India at that time included Sri Lanka), from Colombo and Jaffna. The Hindus of Colombo and Jaffna received with much excitement and shouts of "Har Har Mahadev" and "Jai Swami Vivekanandaji" .
Most of the Hindu temple in Sri Lanka have Tamil architecture, most of which are ancient with a gopuram and a ratha in them. [33] Alike many Hindu temples, which are dedicated to Hindu deities, many temples in Sri Lanka are also for their village deities which is mainly among the Tamil community. [34]
The Pancha Ishwarams are:
According to the 1981 census, there were 2,297,800 Hindus in Sri Lanka; the 2012 census reported 2,554,606 Hindus in the country. Twenty thousand people died during the 2004 tsunami in LTTE-held areas alone. [35] [36] [37]
Year | Pop. | ±% p.a. |
---|---|---|
1881 | 593,600 | — |
1891 | 615,900 | +0.37% |
1901 | 826,800 | +2.99% |
1911 | 938,300 | +1.27% |
1921 | 982,100 | +0.46% |
1931 | 1,166,900 | +1.74% |
1946 | 1,320,400 | +0.83% |
1953 | 1,610,500 | +2.88% |
1963 | 1,958,400 | +1.98% |
1971 | 2,238,666 | +1.69% |
1981 | 2,297,806 | +0.26% |
1991 | 2,406,852 | +0.46% |
2001 | 2,481,495 | +0.31% |
2012 | 2,561,299 | +0.29% |
*The 2001 census did not cover all regions, due to political instability; however, the overall population increased by 1.02 percent per year. [38] |
Year | Percent | Increase |
---|---|---|
1881 | 21.51% | - |
1891 | 20.48% |
-1.03% |
1901 | 23.2% |
+2.72% |
1911 | 22.85% |
-0.35% |
1921 | 21.83% |
-1.02% |
1931 | 22% |
+0.17% |
1946 | 19.83% |
-2.17% |
1953 | 19.9% |
0.07% |
1963 | 18.51% | -1.39% |
1971 | 17.64% | -0.87% |
1981 | 15.48% | -2.16% |
1991 | 14.32% | -1.16% |
2001 | 13.8% | -0.52% |
2012 | 12.58% | -1.22% |
The Hindu percentage has declined from 21.51% in 1881 to 12.58% in 2012. [42] Mainly because of the indentured labourers brought by the British returning to India and immigration of Tamil Hindus caused by the Sri Lankan Civil War between 23 Jul 1983 – 18 May 2009. Around 1.5 lakh were killed and 1 million Tamils left Sri Lanka during that turmoil period. [43]
S. No. | District | Total pop. | Hindus pop. | Hindus ( %) | |
---|---|---|---|---|---|
1. | Colombo | 2,324,349 | 274,087 | 11.79% | |
2. | Gampaha | 2,304,833 | 112,746 | 4.89% | |
3. | Kalutara | 1,221,948 | 114,556 | 9.37% | |
4. | Kandy | 1,375,382 | 197,076 | 14.32% | |
5. | Matale | 484,531 | 45,682 | 9.42% | |
Total | 20,359,439 | 2,561,299 | 12.6% | ||
Source: 2012 Census, p. 1 |
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