Some monks and teachers who had gone through the elucidation that I have supplied to the Doctrinal Cryptic poem of the erudite scholar Ven. Veedagama Maha Thera, asked me whether it is possible to give an exposition to two verses composed by Ven; Veedagama Maha Thera, and Siri Rahula Maha Thera. Consequently, the exposition supplied by me appeared in 'Lak Mini Pahana'.

Published by the Literary Association Vavurukannala Vihara, in June 14th 1997.

This type of cryptic verses were specially popular in the intellectually alert-and active Kotte period. However the riddle poems disappeared as a result of neglect and gradual lack of usage over the years. As far back as 1954, during a discussion about the Doctrinal riddle poems, and specially "Daham Gata Malawa' composed by the Ven. Veedagama Maha Maitriya thera, the most Ven. Siri Vajiranana Maha Nayaka Thera told me that there are many other cryptic verses composed by Veedagama Thera, and that most of them were handed down from generation to generation, and that scholars must be careful and vigilant in the elucidation of these cryptic verses as far as possible.

During the 'Revival Movement' (1747 - 1780) Ven. Sitinamaluve Dhammajothi Thera took the initiative to bring about the development of the Sinhalese language, literature and Buddhism, with his close associate Ven. Valivita Saranankara Thera, and as a result resurgence appeared among the monks and the scholars. By this, monks and poets came into prominence. Ven. Karathota Dhmmarama Thera, composing the reputed cryptic poem called Bara -nama-gaba-saka' which astonished king Rajadhirajasingha, (1780 - 1798) and thereby granted a receptive-gift of a village called Pallebadda that increased his halo of glory throughout the island.

The sure footed poet Samarajeeva, the reputed Astrologer Barana, the poet and the Ven. Madihe Siri Sumitta Thera, composed diverse cryptic verses and attracted the attention of the people.

As a result, during the colonial rule cryptic poems of 'Daham Gata Malawa', and the riddle poems attributed to the well known folk poet Andare and Kakirigama appeared in most of the school texts prescribed for the lower forms, attracted children of both lower and the upper forms.

When the education of the country was entrusted to the Sinhalese Directors most of the cryptic-verses, and the popular riddles, and the Buddhist ethical poems based on higher values started to disappear owing to the indifference, indolence and utter neglect of the so called Directors!

Let us now direct our attention to the cryptic-verse which the Ven. Veedagama Maitriya Thera, sent to Siri Rahula Thera;-

To get at the correct meaning we must examine the particular usage, The word 'Mamath' (mama+ath) referring to the egoistic tendency of the self (towards) 'Duve’ (Du+ve) referring to the wrong path, namely the Sanyojanas or the fetters. 'Eka Deegeka' refers to the Kandyan marriage, where the wife goes to reside in the husband's house. This is an indirect reference made to the 'Corporeality group' depending on 'Namas Khandha'. In the second line 'Hatath' (hata+Ath) the modes of the self, referring to the setting up of the Corporeality group. 'Dutuvan' implies the attractive perceptive forms or objects. In the third line, 'Adu - Koduth' refer to deficiency, and the refectory attitude on the part of young ones. (or daughters). In the last line - the words 'Eka', 'Da' 'rayata' bring out the following meanings - 'Eka' (Gocara) objects, 'Da' gift or present and 'Rayata' (night) implying darkness or ignorance (Avijja) 'Thun' (The three -eyed one Siva), 'siya' the consort of Siva Parvati, 'kata' referring to a multitude.

This is the general meaning:-

Bind by the fetters I was not in one Corporeality group. As the groups the corporeality, feeling, perception, (mental) formations and consciousness developed, I started to embrace the attractive perceptive forms. In doing so, I never showed any sort of deficiency or unruly manner. As a gift awarded for the persuasion of the objectives of ignorance, the mother of craving set with the variegated form of the Kammic force, appeared in a mould hundred eight - fold, captivated the Worldlings, like Parvati who captivated Siva by her innate charms. Here the readers must note the number of fetters namely -

The ten fetters tying the beings to the wheel of existence viz 1. Personality - belief (Sakkayaditthi) 2. Sceptical doubt, (Vicikiccha 3. Clinging to more rules and ritual (Silabbata paramasa) 4. Sensuous Craving, (Kama Raga) 5. Ill-will, (Vyapada) 6. Craving for fine material existence, (rupa raga) 7. Craving for immaterial existence, (Arupa Raga,) 8. Conceit (mana) 10. Ignorance. Note that the first five of these are called (Orambagiya Samyojana) as they tie the beings to the sensuous world. The latter five are called higher fetters (Uddhambhagiya Sanyojana) as they tie to the higher words. The fine and immaterial world.

Please note that who is free from 1-3 is a Satapanna, or stream winner. One who has entered the stream of Nibbana. The one who, besides these three fetters has overcome 4 and 5 in their grosser form is called A Sakadagami a once returner. (to this sensuous world). The one who has fully freed from 1-5 is an Anagami or non-returner. (to the sensuous world). The one who is free from all the 10 fetters is called an Arahat, a perfectly holy one.

This is the English translation.

"I was not in one combination bounded by the fetters

As the five groups began to gather,

I started to embrace perceptive objects better.

In doing so, I have not shown any deficiency in an unruly manner.

As a gift awarded to the mind objects of ignorance,

The mother of craving set with the variegated

Kammic force hundred eight fold.

Appearing in the pretty appearance of Parvathi

Captivated the Wordings in a manner quite bold.

Now direct the attention to the reply given by Siri Rahula Maha Thera to Veedagama Maha Thera in cryptic verse:

"Chee, chee Amme mata nokiyan evani katha

In this cryptic verse, in an exclamation of disgust or dismay asking the 'Mother of Craving' not to come out with the tales of dismay. Here he stresses the fact that from the very inception that both Avijja and Tanha coming from the two sides are unceasing and continual, Avijja coming from one side and Thanha from the other. Here Avijja is the primary root of evil and suffering in this world. Avijja veils man's mental eyes preventing him from seeing the true nature of things. It is delusion misguiding beings by making life appear permanent, happy, beautiful, and substantial, and preventing them from seeing that everything in reality thoroughly impermanent, liable to suffering an devoid of 'I' and 'Mine' and basically impure. As ignorance is the foundation of all life - affirming actions, of all evil and suffering - it stands first in the formula of 'Dependant Origination' (Paticca - Samuppada)

On the other hand Tanha (Craving) depicted as the "Mother of Craving" is the chief root of suffering and of the ever continuing cycle of births, and bound up pleasure and lust, now here now there finds ever fresh delight. This is the three - fold craving - namely, Sensual craving, (Kana - Tanha) the craving for existence (Bhava Tanha) the craving for Non-existence (Vibhava - tanha) the 8th link in the formula of the Dependent Origination (Paticca samuppada)

(Refer page 177 Buddhist Dictionary by Nyanatiloka Thera)

Note the third line 'Ga - Le - Harak' 'Ga' implies the sick, the incapacitated ones dragged by illness 'Le' refers to a line & Harak (hara + ak) 'Hara' solid having some rigidity 'Ak' refers to mark or symbol Like unto a row of rigid forms that get up and go ahead together. 'Kanun and Kerun' referring to the Leper and the Blind (Siri Rahula Maha Thera refers here to a verse in the 14th canto of 'Kavyasekara' verse 34 -

The English translation

"The Leper and the Blind

Unable to to when separate.

They go once combined.

Thus, Mind and body operate.

This is the general meaning of the Cryptic verse:-

"Appearing in the form of sick persons - the incapacitated ones dragged by illness, appearing in a rigid form, like the Leper and the Blind, the mother of craving set up with the variegated Kammic - force, 108 fold, captivates the worldians in the charming form of Parvathi, Silva's consort.

The English translation of the verse:-

"Oh fie-fie-mother of craving.

Don’t come out with tales rather disgusting.

From the very inception, both of them.

Ignorance and craving are going ahead incessantly.

Resembling ones incapacitated by disease

Appearing in a row, like the Leper and the Blind,

In a rigid form variegated by the Kammic force

The mother of craving, captivates the deluded in a manner bold

Like Parvathi assuming her charming hold".

Both the cryptic verses depict figuratively the captivating activity of the mother of craving.

'Dhammapada - Pakinnaka vagga' (Miscellenious) stanza 6 gives the following:-

"Mataran pitaran hantva - rajane dve ca khattiye.

Double meaning -

Having slain mother, father, two warrior kings, and having destroyed a country together with its revenue officer, ungrieving goes the Brahman.

The figurative or symbolic meaning:-

Having destroyed craving, conceit, two views of Eternalism, Nihilism, sense - avenu and the sense - objects, together with attachment, the Arahat goes without any grief.

These two cryptic verses bear unmistakable testimony to the erudite scholarship, consummate mastery of language and literature, and the profound knowledge of Ven. Veedagama Maitreya Thera, and Ven. Siri Rahula Thera. A discriminative intelligent reader will be able to note in the first cryptic verse of Veedagma Thera, how the following words, 'Mamath duve' 'hatah' 'Dutvan' 'Adu-koduth' 'Eka da rayata' 'Thun -Siya -hata kata' etc. have been made use of, to bring out the figurative and emblematic or symbolic meanings.

These bring out the symbolic meaning that the Mother of Craving' having endowed with the most beautiful form of Parvathi the wife of Siva, in 108 - fold forms and captivate the worldings.

In the second cryptic verse of Siri Rahula Thera, the following words - 'bale patan, dale denna' 'gale' 'harak' kanun 'Kerun' men thun-siya-hatak etc have been used to bring out the subtle facts of 'Dependent Origination' (Paticcasamuppada)

Specially the leading monks, and the educationists who are aware of the remarkable capacity, and the driving force of language and literature, must make arrangements to make good use of these in school texts for the benefit of children, in the lower as well as the higher forms.