Struggle of UNP leadership and Major General Janaka Perera’s enter into politics

21 Jun 2008

The leadership crisis of UNP has been the talk of SL politics for some time. Ranil Wickramasinghe is now facing immense pressure even from his close allies to step down from his post. The nomination of former military veteran Major General Janaka Perera for the post of Chief Minister of North Central Province has been one of the outcomes of leadership crisis in UNP. This nomination would have never been on the card, if UNP leader Ranil Wickramasinghe was in a stronger position.

Janaka Perera is one of the most respected General in Sri Lanka Army. LTTE feared him more than any one else in the battle field. He managed to keep the people in Weli Oya area despite the LTTE terrorist attacks on civilians. He had to work closely with UNP politicians like Gamini Dissanayaka to get the government’s support to develop infrastructure facilities of the villages. However, Janaka Perera was soon branded as a UNP supporter because he worked closely with UNP politicians.

LTTE terrorists faced their most pathetic military debacle when they attacked Welioya Army camp which was then under the military leadership of Major General Janaka Perera. The CBK government had kept aside Janaka Perera due to political speculations. However she had no other option but to call him back at the eleventh hour of most probable military defeat in Jaffna Peninsula. He together with Major General Sarath Fonseka played strategic role in repulsing LTTE terrorist attack in Jaffna Peninsula.

Janaka Perera is renowned to be a military leader who knows the pulse of his soldiers and care the needs of them in the battle field. These qualities have been attributed to the success of his military leadership. However, this time he has been nominated by a leader whom is branded by his own senior party members as a man without a heart and feelings, a man who depended on foreign interventions and media support than his own leadership.

The LTTE completely pruned UNP leadership by killing R. Premadasa, Gamini Dissanayaka, Lalith Athulathmudali, Ranjan Wijayarathna, Weerasingha Mallimaracchi and many more secondary level leaders. It paved the way for a mere political clown to grab the helm of the UNP leadership. The nation has witnessed the affect of weak leadership of Ranil Wickramasingha in the last ceasefire period.

UNP has further been eroded in the last decade due to indifferent attitude of Ranil Wickramasingha. The top rank UNP secondary leaders like Karu Jayasooriya, Rajitha Senarathna, Hema Kumara Nanayakkara, Navin Dissanayaka and many others have already left UNP and joined hand with Mahinda Rajapaksa government. The government is very popular among the people due to success in defeating LTTE terrorism.

Ranil Wickramasinghe has looked for popular characters to cover record number of election defeats under his leadership. Recent appointments of film star Ranjan Ramanayaka (Katana), former beauty queen Rosy Senanayaka (Colombo-West), former cricketer Hashan Thilakarathna (Avissawella), TV programme presenters Chandana Sooriyabandara (Kandy) and Buddhika Pathirana (Mathara) as party organizers were part of his survival strategy.

Ranil Wickramasingha’s ludicrous strategy is more evident when one looks at his selection of nominee for chief minister of Sabaragamuwa Province. It is another ‘star’ in the form of a tuition master, film producer, and media presenter Upul Shantha Sannasgala. He was highly criticized for organizing various sexual oriented promotional campaigns backed by NGO’s on Valentine days. Ven. Soma Thera criticized Sannasgala’s petty acts which were against our culture and values. He initiated religious “Sill Campaign” to counter Sannasgala’s sex oriented gatherings at Victoria Park.

Certainly, Major General Janaka Perera was one of the most popular and respected military leader in Sri Lanka. He should not be just another ‘star’ of Ranil Wickramasinghe’s survival drama. He has played more responsible role for the nation in the last two decades, and he has to pay extreme attention to his personal security because he is not a mere celluloid hero, but a real war hero.

The nation has already witnessed the assassination of Major General Lucky Algama in rally in Ja-Ella in 2000 presidential election campaign of Ranil Wickramasinghe. Therefore, Major General Janaka Perera should take maximum security precautions in his political campaign. He should not be another victim of Ranil Wickramasinghe’s popular political strategy.

In the future, Mr. Janaka Perera will decide on his destiny in Sri Lankan history as a great General and war hero, or a petty politician contracted by a political clown to try and avert the opposition from the people, or success in both military and political arena serving the nation. If he can show his military leadership qualities in political field, the nation will be benefited. His arrival into politics should serve more purpose than being mere clutch to a defeating political leader who lacks leadership skills.

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Edicts of King Asoka – A window into shape of Buddhist government

15 Jun 2008

Asoka's edicts are to be found scattered in more than thirty places throughout India, Nepal, Pakistan and Afghanistan. The edicts are mainly concerned with the reforms he instituted and the moral principles he recommended in his attempt to create a just and humane society. As such, they give us little information about his life, the details of which have to be culled from other sources. The purpose of the edicts was not to expound the truths of Buddhism, but to inform the people of Asoka's reforms and to encourage them to be more generous, kind and moral.

Asoka frequently refers to the good works he has done, although not in a boastful way, but more, it seems, to convince the reader of his sincerity. In fact, an anxiousness to be thought of as a sincere person and a good administrator is present in nearly every edict. Asoka tells his subjects that he looked upon them as his children, that their welfare is his main concern; he apologizes for the Kalinga war and reassures the people beyond the borders of his empire that he has no expansionist intentions towards them. Mixed with this sincerity, there is a definite puritanical streak in Asoka's character suggested by his disapproval of festivals and of religious rituals many of which while being of little value were nonetheless harmless.

The contents of Asoka's edicts make it clear that all the legends about his wise and humane rule are more than justified and qualify him to be ranked as one of the greatest rulers. In his edicts, he spoke of what might be called state morality, and private or individual morality. The first was what he based his administration upon and what he hoped would lead to a more just, more spiritually inclined society, while the second was what he recommended and encouraged individuals to practice. Both these types of morality were imbued with the Buddhist values of compassion, moderation, tolerance and respect for all life.

State resources were used for useful public works like the importation and cultivation of medical herbs, the building of rest houses, the digging of wells at regular intervals along main roads and the planting of fruit and shade trees. To ensue that these reforms and projects were carried out, Asoka made himself more accessible to his subjects by going on frequent inspection tours and he expected his district officers to follow his example. To the same end, he gave orders that important state business or petitions were never to be kept from him no matter what he was doing at the time.

The state had a responsibility not just to protect and promote the welfare of its people but also its wildlife. Hunting certain species of wild animals was banned, forest and wildlife reserves were established and cruelty to domestic and wild animals was prohibited. The king not only ban killing of animals in the country, but practice the same within his Royal palace.

While he was an enthusiastic Buddhist, he was not partisan towards his own religion or intolerant of other religions. The protection of all religions, their promotion and the fostering of harmony between them, was also seen as one of the duties of the state. It even seems that something like a Department of Religious Affairs was established with officers called Dhamma Mahamatras whose job it was to look after the affairs of various religious bodies and to encourage the practice of religion.

The individual morality that Asoka hoped to foster included respect towards parents, elders, teachers, friends, servants, ascetics and brahmans — behavior that accords with the advice given to Sigala by the Buddha. He encouraged generosity to the poor, to ascetics and brahmans, and to friends and relatives. Not surprisingly, Asoka encouraged harmlessness towards all life. In conformity with the Buddha's advice, he also considered moderation in spending and moderation in saving to be good. Treating people properly, he suggested, was much more important than performing ceremonies that were supposed to bring good luck.

The world has witnessed many emperors, but their empires were ruled with suppression and cruelty. Asoka became Buddhist after conquering all the regions. The influence of Buddhism greatly benefited not only King Asoka, but his countrymen as well.

We have no way of knowing how effective Asoka's reforms were or how long they lasted but we do know that monarchs throughout the ancient Buddhist world were encouraged to look to his style of government as an ideal to be followed. King Asoka has to be credited with the first attempt to develop a Buddhist polity. Today, with widespread disillusionment in prevailing ideologies and the search for a political philosophy that goes beyond greed (capitalism), hatred (communism) and delusion (dictatorships led by "infallible" leaders), Asoka's edicts may make a meaningful contribution to the development of a more spiritually based political system.

Following are selected scripts from Edicts of King Asoka;

“…Here (in my domain) no living beings are to be slaughtered or offered in sacrifice. Nor should festivals be held, for Beloved-of-the-Gods, King Piyadasi, sees much to object to in such festivals, although there are some festivals that Beloved-of-the-Gods, King Piyadasi, does approve of. Formerly, in the kitchen of Beloved-of-the-Gods, King Piyadasi, hundreds of thousands of animals were killed every day to make curry. But now with the writing of this Dhamma edict only three creatures, two peacocks and a deer are killed, and the deer not always. And in time, not even these three creatures will be killed…”
- Excerpt from the First of Fourteen Rock Edicts

“… King Piyadasi, made provision for two types of medical treatment: medical treatment for humans and medical treatment for animals. Wherever medical herbs suitable for humans or animals are not available, I have had them imported and grown. Along roads I have had wells dug and trees planted for the benefit of humans and animals….”
- Excerpt from the Second of Fourteen Rock Edicts

“Respect for mother and father is good, generosity to friends, acquaintances, relatives, Brahmans and ascetics is good, not killing living beings is good, moderation in spending and moderation in saving is good. The Council shall notify the Yuktas about the observance of these instructions in these very words.”
- Excerpt from the Third of Fourteen Rock Edicts

“These and many other kinds of Dhamma practice have been encouraged by Beloved-of-the-Gods, King Piyadasi, and he will continue to promote Dhamma practice. And the sons, grandsons and great-grandsons of Beloved-of-the-Gods, King Piyadasi, too will continue to promote Dhamma practice until the end of time; living by Dhamma and virtue, they will instruct in Dhamma. Truly, this is the highest work, to instruct in Dhamma. But practicing the Dhamma cannot be done by one who is devoid of virtue and therefore its promotion and growth is commendable.”
- Excerpt from the Fourth of Fourteen Rock Edicts

“Beloved-of-the-Gods, King Piyadasi, speaks thus: To do good is difficult. One who does good first does something hard to do. I have done many good deeds, and, if my sons, grandsons and their descendants up to the end of the world act in like manner, they too will do much good. But whoever amongst them neglects this, they will do evil. Truly, it is easy to do evil.”
- Excerpt from the Fifth of Fourteen Rock Edicts

“Beloved-of-the-Gods, King Piyadasi, speaks thus: In the past, state business was not transacted nor were reports delivered to the king at all hours. But now I have given this order, that at any time, whether I am eating, in the women's quarters, the bed chamber, the chariot, the palanquin, in the park or wherever, reporters are to be posted with instructions to report to me the affairs of the people so that I might attend to these affairs wherever I am. And whatever I orally order in connection with donations or proclamations, or when urgent business presses itself on the Mahamatras, if disagreement or debate arises in the Council, then it must be reported to me immediately. This is what I have ordered. I am never content with exerting myself or with despatching business. Truly, I consider the welfare of all to be my duty, and the root of this is exertion and the prompt despatch of business. There is no better work than promoting the welfare of all the people and whatever efforts I am making is to repay the debt I owe to all beings to assure their happiness in this life, and attain heaven in the next.”
- Excerpt from the Sixth of Fourteen Rock Edicts

“Beloved-of-the-Gods, King Piyadasi, desires that all religions should reside everywhere, for all of them desire self-control and purity of heart. But people have various desires and various passions, and they may practice all of what they should or only a part of it. But one who receives great gifts yet is lacking in self-control, purity of heart, gratitude and firm devotion, such a person is mean.”
- Excerpt from the Seventh of Fourteen Rock Edicts

“In the past kings used to go out on pleasure tours during which there was hunting and other entertainment. But ten years after Beloved-of-the-Gods had been coronated, he went on a tour to Sambodhi and thus instituted Dhamma tours. During these tours, the following things took place: visits and gifts to Brahmans and ascetics, visits and gifts of gold to the aged, visits to people in the countryside, instructing them in Dhamma, and discussing Dhamma with them as is suitable. It is this that delights Beloved-of-the-Gods, King Piyadasi, and is, as it were, another type of revenue.”
- Excerpt from the Eighth of Fourteen Rock Edicts

“In times of sickness, for the marriage of sons and daughters, at the birth of children, before embarking on a journey, on these and other occasions, people perform various ceremonies. Women in particular perform many vulgar and worthless ceremonies. These types of ceremonies can be performed by all means, but they bear little fruit. What does bear great fruit, however, is the ceremony of the Dhamma. This involves proper behavior towards servants and employees, respect for teachers, restraint towards living beings, and generosity towards ascetics and Brahmans. These and other things constitute the ceremony of the Dhamma. Therefore a father, a son, a brother, a master, a friend, a companion, and even a neighbor should say: "This is good, this is the ceremony that should be performed until its purpose is fulfilled, this I shall do." Other ceremonies are of doubtful fruit, for they may achieve their purpose, or they may not, and even if they do, it is only in this world. But the ceremony of the Dhamma is timeless.”
- Excerpt from the Ninth of Fourteen Rock Edicts

“Along roads I have had banyan trees planted so that they can give shade to animals and men, and I have had mango groves planted. At intervals of eight krosas, I have had wells dug, rest-houses built, and in various places, I have had watering-places made for the use of animals and men. But these are but minor achievements. Such things to make the people happy have been done by former kings. I have done these things for this purpose, that the people might practice the Dhamma.”
- Excerpt from the Seventh of Seven Pillar Edicts

References:
- The Edicts of King Asoka An English rendering by Ven. S. Dhammika

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The heritage of the Bhikkhu in Sri Lankan politics – part 2

14 Jun 2008

The Portuguese period
When Portuguese first arrived in Sri Lanka in 1505, the country was politically broken up as result of internecine feuds. With the general degeneration of the island the position of the Buddhism and bhikkhus declined. This weakness gave ample opportunities for the Portuguese to establish and stabilize their rule over the Maritime Provinces without much effort.

The Portuguese deprived the Sinhalese of both their freedom and wealth and decimated them. Nothing worthy of mention was done for the development of the provinces they ruled. However, special care was taken to propagate Roman Catholicism. To achieve this Portuguese resorted even to killing, torturing, and brutalizing the native population. A non-Christian was considered an enemy of Portugal and Jesus Christ.

In order to procure employment under the Portuguese government many Sinhalese embraced the Roman Catholic religion. Association with Portuguese turned the Sinhalese into liquor addicts. Even though some of the Sinhalese appeared to be Roman Catholics in public, solely for materialistic gain, secretly and in private they professed Buddhism as their true religion.

During the reign of the patricide Rajasimha – I (1581-1592 A.C.), who gave up Buddhism and embraced Hinduism, Buddhism and bhikkhus suffered severely. The bhikkhus never wanted to justify patricide (one of the most dreadful sin identified in Buddhism) for mere material gain, and therefore king Rajasimha converted to Hinduism and he killed many bhikkhus and burned a large number of religious and literary books. The brutality and cruelty of this king were so terrifying that the people of the Kandyan provinces were even willing to help the Portuguese against him. The national culture and religion degenerated and deteriorated. Because of the brutal and cruel behavior of Rajasimha- I some monks had to abandon their robes to lead a lay life.

It was indeed a sorry state of affairs for the bhikkhus, so much so that it was difficult to find a fully ordained bhikkhu in the country. Therefore, King Vimaladharma – I (1592-1604 A.C.) sent a disputation of ministers to the Rakkhanga Country (a region in modern Myanmar) and obtained bhikkhus with higher ordination and ceremony to be performed on a dais built on the Mahavali River at Gatambe Ford.

The Dutch Period
The Dutch appeared in Sri Lanka in 1602 A.C.. The Sinhala kings attempted to drive the Portuguese out with the assistance of these new arrivals. Together, the Sinhalese and Dutch fought the Portuguese for just over half century, until Portuguese power in Sri Lanka was completely destroyed in 1658 during the reign of King Rajasimha – II (1634-1684 A.C.). The Maritime Province fell into the hands of the Dutch. They had promised to return all the maritime fortresses to the Sinhala king once Portuguese were defeated. But when Portuguese were driven away the Dutch forget their promise and Sinhalese were deceived by another Western nation.

The foreign domination and consequent political and economic weaknesses together with corruption prevented Buddhism from retaining its original purity. Monks led a loose, irreligious life that was useless for them as well as to the country. They were, by and large, uneducated. The life of the layman was even more pitiful. There was no initiative whatsoever for the liberation and development of the country.

At this time there appeared on the scene a young novice (samanera) named Valivita Pindapatika Saranamkara, dynamic in thought and action. Intent on producing a group of high quality citizens for the liberation of the land and its religion, he embarked on a plan to educate and improve the moral state of the country. The degree of degeneration to which the nation had sunk at this time is clearly evidenced by the opposition brought to bear against this well intentioned and noble religio-national rejuvenation movement of Ven. Saranamkara.

Not only the chief monks of temples, but also the chieftains and the king himself were opposed to this new movement at the beginning. Nevertheless, in the face of these odds, patiently and resolutely, Valivita Pindapatika Saranamkara thero was able to revive Buddhism, national pride, culture and literature.

More than anything else, the Dutch were anxious to propagate Protestantism in Sri Lanka. They built churches in all districts which they ruled and opened schools in villages, Books on Christianity were printed and published in Sinhala and Tamil languages. Only those who embraced Christianity were appointed as teachers in their schools. The law demanded that all children should be sent to Christian schools for their education.

Those who were not officially Protestants could obtain no office in the government. It became essential that one convert even to be appointed a very minor functionary in a village. Many Buddhists embraced Protestantism for no other reason than that of obtaining employment.

In this manner the Dutch attempted to replace Buddhism with Christianity, the Sinhala-Buddhist culture with the alien Christian culture and to stabilize their power by destroying the respect, love, and loyalty of the Sinhala people for their king and country (which still some of their ancestors are trying in vain in modern era to regain this undue political power **)

While Sinhala culture and Buddhism were being thus crippled and suppressed, facing near extinction in the coastal area, the Buddhist monks, to the best of their ability in those circumstances, continued teaching Buddhism and literature to village children in the remote, rural parts of the country, in a desperate attempt to save religion and culture.


Note:
This article fully consists of selected excerpts from the excellent book “The Heritage of the Bhikkhu” by Professor Walpola Rahula thera, first published in 1974, Second Impression 2003. Readers should consult the original book for full coverage of the subject.

** This sentence is added by the blogger and it is not a part of excerpt of original book.

Part 1 of the heritage of the Bhikkhu in Sri Lankan politics series
- The heritage of the Bhikkhu in Sri Lankan politics – part 1

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Rajapaksa brothers vs. Wickramasingha brothers

8 Jun 2008

“Rajapaksa Sahodara Samagama” (Rajapaksa brothers) and “Madamulana Chintanaya” (Philosophy of Madamulana) have been political slogans by UNP against Mahinda Rajapaksa government for quite some time. It is interesting to see the behaviour of Ranil’s brother Shan Wickramasinghe who is the owner of Telsahn Media Network (TNL).

Prince Tissa played a key role supporting Dutugamunu in the war against South Indian invader Elara by boosting agriculture in the Eastern province. Fortunately Mahinda who is also emerged from the Ruhuna has got the support of not just one brother, but three of them who are competent in three various fields.

The reality is that all three Rajapaksa brothers are not parachute Landers on their respective fields. In fact operation against terrorism (lead by Gotabaya Rajapaksa), establishing political stability and development of Eastern province (lead by Basil Rajapaksa), and developing southern province and irrigation of country (lead by Chamal Rajapaksa) have been main success stories in Mahinda Rajapaksa government.

Gotabaya Rajapaksa had a near escape in suicide bomb attack by LTTE and this clearly shows that he is a common enemy of both LTTE and UNP. Basil Rajapaksa has been playing a key role in keeping the unity among various political parties of the PA government. That must be one of the very reasons that UNP is targeting Rajapaksa brothers more than anyone else. The Rajapaksa family of Madamulana, like most of families in the village, has held great commonality in views and therefore naturally shown great unity and commitment in supporting president Rajapaksa.

The family background of UNP leader Ranil Wickramasinghe is very much different from the Rajapaksa family. Wickramasinghe family is part of ruins of colonial ancestry. Ranil’s father is a Catholic and one of his uncles is a priest. However Ranil’s mother is from D.R Wijeyawardana family which once owned Lake House and still holds influence in Sri Lankan media. Ranil’s uncle is Ranjith Wijayawardana who is the current owner of Wijaya publications that publish ‘Lankaddepa’, ‘Sunday Times’, ‘Daily mirror’ and many other papers.

Ranil selected politics which is his patrilineal inheritance from colonial time. He was very much supported by Junies Richerd Jayawardana who became the first executive president of Sri Lanka in 1977. He facilitated a rosy way for young Ranil to enter into politics. LTTE brutally killed and pruned the entire UNP political leadership which included R.Premadasa, Gamini Dissanayaka, Lalith Athulathmudali, Ranjan Wijayarathna, Weereingha Mallimaracchi and many more secondary level leaders. It was just a wind fall for Ranil to get the party leadership in this political vacuum created by LTTE’s killer machine. Ever since Ranil was appointed the leader of UNP, he not only eager to serve the colonial masters in the West more than ordinary countryman of Sri Lanka, but also tried to be the darling of LTTE terrorists in order to defend his own life in lieu of security and dignity of ordinary Sri Lankans.

Ranil’s only brother Shan Wickramasingha, on the other hand, selected media as his profession. He envisaged the influence of technology in media and became a professionally qualified engineer. Shan Wickramasingha formed the first television channel in Sri Lankan history. However, it was short lived because J.R. Jayawardana government (where Ranil was a cabinet minister) took over it and later transformed into government owned “Independent Television Network” (ITN). Shan Wickramasingha had to wait until President R. Premadasa’s regime to re-launch his dream. The result was the TNL television channel and accompanying English and Sinhala FM channels.

The difference in characters of Shan Wickramasinghe and Ranil Wickramasinghe reminds the ‘Satthikumba Jathaka’ tale. While Ranil Wickramasingha preferred to associate with upper-class business community and diplomatic circle (later this was referred as ‘Kollupitiya Chinthanay’ as opposed to ‘Madamulana Chinthanaya’), Shan Wickramasingha preferred to build his media network and reside in beautiful serenity of Bolgoda lake at Dhampe, Piliyandala. He is ever close to ordinary villagers in the Dhampe area and TNL media network has provided great nursery ground for young talent coming from far villages.

Shan Wickramasinghe always criticizes lumpant culture of western oriented post colonial families and he value Sinhala-Buddhist culture. TNL is the only channel in Sri Lanka which does not telecast advertisements related to meat products. TNL is regularly campaigning against beef consumption as well.

When ITN banned telecasting the popular “Nana Pahana” programme of Most Venerable Gangodavila Soma Thera, TNL came forward and continued the same programme in their channel. While most of the TV channels select prominent temples to telecast their ‘Poya day’ Buddhist programmes, TNL always telecast their poya day programmes from small rural temples. TNL has set the same example in telecasting programmes related to New Year festival as well. All and all, TNL has been the channel of common man rather than just another channel of businessmen who are eying to exploit consumers.

TNL may not be one of the most commercially successful broadcasting network, but it has set high standard in media ethics and social responsibilities in Sri Lanka. In this aspect, Shan Wickramasinghe is a uniquely eminent character in Sri Lankan media. In general, TNL is considered a media network which supports UNP. However Shan Wickramasinghe has set high standard in maintaining unbiased media culture. The “Janahada”’ programme was one of the first political discussion forums which provided equal opportunity to all the parties. The popular political Muppet programme “Always Breakdown” was a courageous effort to disclose and crticise the indifference of political culture at CBK era. It was not only CBK (branded as Anibal), but Ranil Wickramasinghe (branded as Adman) too got their true character exposed in “Always Breakdown” programme.

Shan Wickramasinghe is now playing a new role as a presenter in Isira TNL radio. Their daily Sinhala News Headline programme “Puwathpath Sirasthala” has been very popular in the recent past. This programme is presented by Shan Wickramasingha himself with popular and outspoken media guru Hudson Samarasinghe. While Ranil Wickramasingha is keeping away from common people of the country, his own brother Shan Wickramasinghe is getting more and more popular character among the common people. It is simply because he associates with the common people and know real issues and aspirations of them. Shan is of course a UNP supporter, but he is only supporting the UNP politics of common man that was once advocated by R. Premadasa. While Shan Wickramasinghe openly opposes the western oriented politics and activities of INGO traitors, he unconditionally supports all the people oriented actions of the government and specially the operation against LTTE terrorism. That is why Shan Wickramasingha is now closer to “Mahinda Chinthanaya” than the politics of his own brother.

Ranil Wickramasingha should seriously look at simple people oriented attitude of his own brother Shan Wickramasinghe and first try to get the support of his own brother rather than blindly clashing at “Rajapaksa Brothers” and getting cornered in Sri Lankan politics. If he is not willing to listen to anyone else, he should at least get his political lessons from his own brother. If one wants to be a good leader, he should first feel the pulse of the common people and not that of international community.

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The heritage of the Bhikkhu in Sri Lankan politics - part 1

1 Jun 2008

The history of Sri Lanka bears repeated evidence to the fact that whenever the occasion arose for monks to contribute their share, in whatever form or manner, for the protection of the country and the religion, they have unflinchingly raised to the need of the hour. Likewise it was customary for these kings of the past to consult the bhikkhus on all important occasions and problems.

The image of the Buddhist monk as a public leader engaging in social and political activities has been obscured, deliberately so, by Western colonialists and their accompanying Christian missionaries. By imposing particular type of Christian monasticism upon the Buddhist monks, restricting their activity to individual purification and temple ministries, the colonial administrators dispossessed the bhikkhus of their influence on the public life of their people and actually succeeded in insulting a tradition of Buddhist recluses, to the near exclusion of other types of clergy. [Ref: page –xi]

The post colonial politicians were ever shrewd in hiding the true heritage of Bhikkhu in Sri Lankan politics in order to cement their colonial biased policies. It is important to know the true history so that we can all benefit from this great tradition in Sinhala Buddhist culture which has benefited the nation for over 2500 years.

In the 3rd century B.C. during the time of King Devanampiyatissa (247-207 B.C.), Buddhism was introduced to Ceylon by the Arahant Mahinda thera, the son of great Indian Emperor Asoka. He brought not only the Buddhist religion but also the complete Buddhist culture, which had by then reached a very high standard of development in India. Sri Lanka was comparatively a less advanced county at the time. The Sinhala people progressed as a nation and won international recognition only after embrace Buddhism. Sinhala literature, arts and crafts, architecture, town planning, education, health and sanitation, the ethics of good life, economics, and politics - all these developed gradually under the guidance of Arahant Mahinda thera and the bhikkhus. [Ref: page –11]

Unlike the Christian missionaries who came from the West in the recent past, Mahinda thera never thought of keeping to himself and his own country the ownership and authority over religion. Mahinda thera’s idea was to establish Buddhism firmly and permanently as the national religion and as the heritage of the Sinhala people and their land. And it so happened. [Ref: page –11]

Thenceforth the Sinhalese and Buddhism embraced each other inseparably. Historical evidence clearly shows that Buddhism existed as an institution of the Sinhala monarchy. In an inscription of king Mahinda IV (956-972 A.C.) stated that not ordinary Buddhists but Bodhisattvas (person having good qualities of the Buddha) should become kings of Sri Lanka [Ref -1]. Further, the same inscription states that they, the kings, receive their office from the great community of Buddhist Monks (Maha Sangha) in order to protect Buddhism. Thus, it is quiet clear that the approval of the monks (Maha Sangha) was necessary for a man to become king of Sri Lanka [Ref: page –12]

It was from the time of King Dutugamunu that the religious and national flavor of both the laity and the Sangha began to grow intensely. The young prince proclaimed to his fellow countrymen that he was not warring for the pleasure of kingship, but that it was for the re-establishment of Buddhism. There are many examples illustrating how during the reign of King Dutugamunu bhikkhus assumed a leading role in all national and cultural activities. There were bhikkhus who were expert even in such skills as architecture. The Mahavamsa states that the plan of the nine-story Lohapasada was drawn by some arahants (monks) at the request of King Dutugamunu [Ref-2]. The Relic Chamber of the Ruvavali Dagaba was planned by Arahant Indagutta thera and he supervised the construction of the whole edifice. [Ref: page –17]

How complete the education of a Buddhist monk was in those ancient days can be seen in a story in the Samantapasadhika, the Commentary to the Vinaya Pitaka, where it is stated that a position equal to the post of Chief Justice of Sri Lanka was held by a thera during the time of King Bhatiya (38-67 A.C.) [Ref: page –26]

What should merit special mention about the 5th century in relation to the change and development of bhikkhu life is the writing of the Mahavamsa, the history of Sri Lanka by Ven. Mahanama thera.

From the time of King Dutugamunu the Sinhala bhikkhus began to take an increasingly keen interest in religious and national service. They also played a leading role in extremely responsible and highly political activities such as the selection and appointment of kings.

After the death of King Saddha-Tissa (77-59 B.C.) Prince Lajji-Tissa should have become the king of Sri Lanka. However, for some reason or other, on the approval of the assembly of bhikkhus gathered together in the Thuparama Vihara, Prince Thullathana was selected to become the king. [Ref: page –17 & Ref - 3]

King Kassapa (478-496 A.C.) killed his father, King Dhathusena and ascended the throne. Kassapa, the builder of the famous rock fortress Sigiriya, suffered the displeasure of the Sangha because he was a patricide. For the same reason he was disliked by his subjects. The bhikkhus spared no effort to dispose the unrighteous Kassapa and enthrone his brother, the righteous Prince Moggallana in his place. The monks of the Mahavihara, having swept clean the temple premises, donned their robes and lined up in array to welcome King Moggallana-I who had ridden to victory with their support. The grateful king, recognizing their assistance, paid the first call of his reign to the monastery. [Ref: page– 42 & Ref - 4]

There is simple evidence that even the Tamil kings who invaded and ruled Sri Lanka from time to time governed as Buddhist kings. Perhaps they never true Buddhists. Probably they still required to pretend to be Buddhists for political convenience. The Tamil Khuddaparinda ruled Sri Lanka in the 5th century A.C. In an inscription, he prefixes the epithet “Buddha-dasa” (servant of the Buddha) to his name, which certainly indicates his effort to appear as a Buddhist. [Ref: page –13 & ref -5]

A political rift between the Adipada Mahinda and King Kassapa IV (896-913 A.C.) plunged the country into a civil war. Once again, the bhikkhus intervened to bring about an amicable settlement and restored peace and stability in the land. [Ref: page –42]

Once more, the bhikkhus settled the perilous political strife between Manabarana and King Gajabahu II (1137-1153 A.C.), and the civil war between King Gajabahu II and King Parakramabahu I (1153-1186 A.C.) and restored peace in the country. In the latter incident they even had a peace treaty (sandhana) signed between the contending princes. Two inscriptions in Mandalagiri Vihara and Samagamu Vihara record the peace treaty made between Parakramabahu and Gajabahu.

King Kalikaka Sahithyasarvajana Pandita Parakramabahu (1236-1271 A.C.) consulted the bhikkhus and obtained their advice in order to decide who was likely to be his best successor among six princes. In accordance with the approval of the monks, Vijayabahy IV, also known as Bosat Vijayabahu (1271-1273 A.C.) was appointed king. [Ref: page –44]

It is well known that the Tamil kings of the Kandy period embraced Buddhism and acted as Buddhists. King Sri Vijaya Rajasimha (1739-1747) was a Hindu prince from the Nayakkar clan in South India. Nevertheless, when he was crowned king of Sri Lanka he embraced the national religion of the people. Tamil kings who succeeded him likewise acted as Buddhists.

In 1760 A.C, Governor Falk, the Dutch administrator of the Maritime Provinces, sent a series of questions seeking clarification on the Sinhala constitution, laws, habits, and customs, to the Sinhala government in the Hill Country (Kandy). These quarries were answered not by Sinhala ministers, but by the Council of the Sangha (Sangha Sabha) of the Malvatta Chapter, headed by the Ven. Valvita Saranamkara Sangha Raja thera. [Ref: page 44 & Ref-6]

Thus, from the earliest period of Sri Lankan history to the recent past, it is abundantly clear that in addition to participating in numerous other responsibilities, the bhikkhus played a leading role even in the highly responsible political function of selecting a suitable king to rule the country.

The conspiracy to “convert” the Buddhist monk from public leader to disengaged recluse prevailed so widely and pervasively that today even in independence countries the monks have to struggle against so-called Buddhist politicians (by birth certificate or by mere pretending) who, still possessed by the “heritage” left by imperialists, want, more than the colonial Christians, to silence and seclude the monks as though the monk constitutes a public menace. [Ref: page –xii]

Related posts:
- The heritage of the Bhikkhu in Sri Lankan politics - part 2
- Neocolonialism (Origin of Compradors) – Part 1

Note: This article almost fully consists of direct excerpts from the excellent book “The Heritage of the Bhikkhu” by Professor Walpola Rahula thera, first published in 1974, Second Impression 2003. Readers are advised to consult the original book for full coverage of the subject.

Further references from the book, “The Heritage of the Bhikkhu” by Professor Walpola Rahula thera:
ref 1: Epigraphia Zeylanica (EZ) 1, pp. 234-237
ref 2: MHv xxvii 9-20, MHv xxx 98
ref 3: Ibid. xxxiii 18
ref 4: Ibid. xxxix 21
ref 5: EZ VI, p. 114 budadasa la parideva
ref 6: Document preserved in the British Museum London and copied by Sir D.B. Jayathilaka and reproduced in the Prbhasodaya 1930 April, May, June issues.

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