According to Mahavagga Pali, the third book of Vinaya Pitaka, the Katina originated with the thirty forest-dwelling Pindapatika Bhikkhus who were on their way to Sravasti to visit the Lord Buddha. It was the rainy season, and the extreme weather forced the group to break journey as, ‘Vassa.’ However, after two days they resumed the journey in spite of the rain and reached Jetawana in Sravasti, wearing ragged-robes and exhausted, their robes soaked with mud and rainwater.
The Blessed One, after hearing about the monks’ tiring journey understood the agony of travelling monks in the rainy season decided to relax some of the rules for Bhikkhus, but ensured that they are applicable strictly during the rainy season or Vassana.
There are two schools of thought, both of Theravada origin, that interpret the meaning of the word ‘Katina’ differently. Our scholars believe ‘Katina’ means hardness; hard as diamond, whereas the Thais interpret the word as originating from ‘Katrina’ which means ‘weaving cloth.’
According to the Vinaya commentary, the ‘ceremony and the robes’ was called ‘Katina’ because the merit attained from the gift of robes was as hard as diamond. However, our scholars believe that the term implies stability, firmness or durability. The vas viseema or sojourn during the vas season and related rituals are carried out from the Vap Poya to Il Full Moon. All Theravadines accept as true that the Katina Pooja and related performances are the most commendable over all other ritualistic operations. The Buddha, according to scriptures, was very clear on this occurrence when he acknowledged that in this great performance the accrual of merit is limitless.
THAI KATINA
In all Buddhist countries where Theravada sect prevails, Katina Pooja is a well-established custom. The Katina Cheewaraya as per observance is a thick robe stitched in a 24-hour day and night operation. Any Bhikkhu who had completed a rainy seasonal Vas is eligible to accept a Katina Cheewaraya. All other materials offered at a Katina Pooja ritual are considered as similarly valuable contributions.
During an official visit to Bangkok some 15 years ago, the writer had the privilege of visiting a Thai temple some 100kms southeast of capital Bangkok on a Vap Full Moon Day. Taking time off the busy schedule and leaving the city hotel at around 5.00 a.m., we took the highway to reach the place in less than an hour.
I was curious to learn the similarities and differences in the practice of Theravada Buddhism in that country by directly observing the Thai Buddhist ritualistic conduct of Katina Pooja. I reached remote Ashokarama, which I selected browsing through the internet. Thai conventional performance carried out at this sub-urban temple reminded me of my hometown temples. The general set up and layout were very much similar to ours.
Thai Buddhists, just like us, consider ‘Katina’ – ‘Cheevara Pooja’ as the most noble and meritorious ritual or sacred wholesome act one could perform; they too think it is just one among Ata Kusal, the Great Eight Merits, as per the deliverance by the Chief Priest in his sermon.
Vap symbolizes the end of Vas season, or the rainy period’s retreat for monks
Very few spoke English where the Buddhist population accounted for 93 per cent of the county’s population. I was fortunate, that a young Samanera could converse in English reasonably well who roughly translated the main points of the sermon for me. The gender ratio among the devotees really shocked me: unlike back home an equal number of male devotees were seen participating along with their female counterparts; a significant difference compared to our very high Upasika involvement: in Thailand one can witness a fifty-fifty male and female participation. I observed a similar set of rituals being performed as we do here in Sri Lanka. Unlike in the Bangkok city’s centerpiece attraction known as golden temples, which even charge visitors an entrance fee, the rest of the temples in the outskirts of the city were quite similar to the Sri Lankan set up in both the practice of traditional rituals and also in lay-priest relations.
Thai Theravada scholars Ajahn Sujato and Dr. Mettanando Bhikkhu believe the so-called ‘Garudhammas,’ the eight rules that constraint Buddhist nuns [Bikkhunis], was an introduction by male chauvinists long after the Buddha. They both agree in their writings that it was the work of prejudiced and anti-women participants at the councils held after the Buddha. They vehemently reject the rule as more Jainist than Buddhist which says, “A Bhikkhuni, irrespective of her seniority, must bow down to every novice male monk.”
SIGNIFICANCE OF VAP FULL MOON
The kings in ancient Ceylon, after offering Katina Cheevara, participated in the Vap Magul ceremony to promote agriculture. As Mahavamsa specifically mentions, King Parakramabahu had offered over eighty Katinas before participating in the ‘plough and sow’ ritual which commenced concurrently. The Maitriya Bodhisatva, a future Buddha, became a devotee of the Buddha with a large following of entourage of over 500 on a Vap Poya Day.
Tavatimsa celestial plane was visited by the Buddha on a Vap Full Moon Poya Day where he preached ‘Abidhamma’ to Devas, which included ‘Matru Deva’ or his Mother Deity, Queen Mahamaya. She attained ‘Sotapanna’ status and as per the chronicle, another 80 million Devas attained various phases of sainthood. Vap Poya is of great significance for yet another reason, as Buddhist history reveals an important landmark; it was on this day that on termination of his retreat Buddha moved down to the city gate of Sankassapura.
King Devanampiyatissa initiated the arrival of Sanghamitta Theri on Vap Poya Day, which paved the way for Emperor Asoka, his friend, to dispatch his daughter Sanghamitta Theri to set up the Bhikkhuni order in Sri Lanka.
WHEN VAP MOON SPLASHED ITS SILVER GLOW ONTO GOSINGA SALA GARDENS
As the sun departed, the Vap Full Moon rose calmly, bathing and illuminating the whole Gosinga Sala Gardens with its brilliant sylvan glow on this exceptional evening. As if it were mainly laid up for the leisure of Arhants, the orchard was comforting to the mind. Among the other illustrious Arhants who were residing there were Elder Moggallana, Elder Anuruddha and Elder Revatha. Soon they were moving in to the garden where Arhant Kassapa and Arhant Sariputta were engaged in Dhamma discourse. Rev. Ananda too was interested to link with them seeing this splendid group of Arahants. Sariputta Thera addressed them;
“Precious colleagues, your presence tonight I am sincerely grateful for. As the charming fragrance of Sala florets in full blossom is blending in stirring air and disperse in all directions, may I ask from each one of you as to what type of a Bhikkhu, in your analysis, will contribute extra beauty and decor to the grandeur of this elegant garden or add to this beautiful garden? Venerable Ananda, you may respond now, you are the close confidante of the Buddha. While Elder Sariputta unwearyingly listened, one by one they affirmed their views on the kind of Bhikkhu who could make the orchard more striking. At the conclusion of the round, Elder Maha Moggallana bowed to Arhant Sariputta and spoke to him, dear Sariputta, this serene night is lovely to watch; all have responded, now we would be happy to ask your views too.”
“O acquaintances, suppose a Bhikkhu is able to live his day enjoying the bliss of whatever achievement that is his preference for that time of the day, and with his mind wholly well under his control, I consider it is this type of Bhikkhu who can add extra beauty and décor to the grandeur of this elegant garden…”
STOP THIS EXTRAVAGANZA IN THE NAME OF BUDDHA
Vap Full Moon Poya is significant to Sri Lankan Buddhists due to some special events taking place on this day. It symbolizes the end of Vas season, or the rainy period’s retreat for monks. It is also useful that we reflect upon recently added wasteful extravaganza to Katina pageants making it an extremely costly event. As Venerable Maduluwawe Sobhitha Thera once stated, some temples spend a few millions in organizing a grand Perahera wasting lot of funds that can be used to build a small house for a deserving Dayake. The chief priests and Dayake Sabhavas should give serious thought to the late prelate’s golden advice. Are those elephants, hired dancers, fireball acrobats and professional whip-crackers really necessary? It is high time the organisers rethink the inevitability of using them. Cannot the temple authorities go back to past performances and conduct them in a simpler manner. As per the writer’s nostalgic memory, in good old days there were flag and flower bearing devotees who walked in a single file headed by the Katina Cheevara carrying Chief Dayake and a few drummers, that made an ideal procession. Why hire pachyderms at Rs.100,000 each?
May the blessings of the Noble Triple Gem be with you!
Writer can be contacted at kksperera1@gmail.com
