දියවඩන්නාගේ ඇත් දඩයම

දියවඩන නිලමේ යනු ආගමික වැදගත්කමක් ඇති, හොඳ බෞද්ධයින් පමණක් විසින් දරණු ලබන වැදගත් පදවියකැයි බොහෝදෙනා විශ්වාස කරති. පදවිය පමණක් ගත් කළ එවැන්නක් නැත. පොලිස් කොස්තාපල් කෙනෙකුට ඇති රාජ්‍ය බලය පවා නැති, මේ නාමික පදවිය අතීතයේ වැඩවසම් යුගයේ සිට පැවත එන්නා වූ නෂ්ඨාවශේෂයකි. එහෙත් යම් යම් වකවානුකල වැදගත් මහත්වරුන් විසින් දැරීම තුළින් මේ පදවියටද ගෞරවයක් හා පිළිගැනීමක් හිමිවිය. නිශ්ශංක විජේරත්න හා නෙරන්ජන් විජේරත්න යනු මෑත භාගයේ එසේ පදවියට ගෞරවයක් ලබාදුන් වැදගත් දියවඩන නිලමේවරුන් දෙදෙනෙකි.

අනෙක් අතට නුසුදුස්සන් විසින් දැරීම තුළින් ඉතිහාසයේ යම් යම් වකවානු වල දියවඩන නිලමේ පදවිය ඊට හිමි ගෞරවය ලබා නොගත් අවස්ථාද ඇත. අද අන්තර්ජාලයේ විහිළුවක් බවට පත්ව සිටිනා, “අයි ඈම් ලෝඩ් බුද්ධාස් ඩෙන්ටිස්ට්” කියුවායැයි කියන හීන්බණ්ඩා උඩුරාවණද අපේ හිටපු දියවඩන නිලමේ කෙනෙකි.

වර්තමාන දියවඩන නිලමේ ප්‍රදීප් නිලංග දෑල එතැනට එන්නේ තනිකරම දේශපාලන බලපුලුවන්කාරකමටය. දෑලට අවශ්‍ය වන්නේ කතරගම දේවාලයේ බස්නායක නිලමේකමය. එහෙත් ඒ පදවිය තම ඥාතිපුත්‍ර ශෂින්ද්‍ර රාජපක්ෂට දීමට බලාගෙන ඉන්නා රාජ්‍ය නායකයා උපක්‍රමශීලීව දෑලව දළදා මාළිගාවේ දියවඩන නිලමේ බවට පත් කරයි. මේ වෙනුවෙන් නොයෙක් පුද පඬුරු දීමටද රාජ්‍ය නායකයාට සිදුවේ. එහෙත් රට තම රජ පවුලේ පෞද්ගලික බූදලයක් යැයි සිතාසිටින ඔහුට ඒවා කරන්නට බැරි හිරිකිත දේවල්ද නොවේ. මේ වර්තමාන ශ්‍රී ලංකා නිදහස් පක්ෂයේ කුහක සදාචාරයයි.

අරවින්ද ද සිල්වා මෝටර් රථ එකතු කරන්නාක්සේ ප්‍රදීප් නිලංග දෑලගේ විනෝදාංශය අලි ඇතුන් එකතු කිරීමයි. තමන්ගේ ආසාව නිසා කෙනකු අලි නොවේ කොටි එකතු කළත් අපට කමක් නැත. එහෙත් ඒ සඳහා කෙනකු තම පදවියේ බලය භාවිතා කර මහජන මුදල් වැය කරන්නේ නම් එය වරදකි. නිලංග දෑල කරන්නේ මෙයයි. ඔහු මුලින්ම රාජ්‍ය නායකයා ලවා තායිලන්තයෙන්ද බුරුමයෙන්ද අලි ගෙන්වා ගනී. ඉන්පසු ඔහුගේ ඇස ගැටෙන්නේ පින්නවල උපත ලබන කුඩා ඇත් පැටවුන් දෙදෙනෙකි. පින්නවලදී උපත ලබන එකම ඇත් පැටවුන්ද මොවුන්ය. (අලින් හා ඇතුන් අතර ඇති වෙනස ඇතුන්ට දළ තිබීමය.)

පුදුමයකට මෙන් මේ ප්‍රශ්නයේදී එක්තරා දුරකට තම සාම්ප්‍රදායික රාජ්‍යපාක්ෂිකභාවය හා ජාතිවාදී පුවත්පත් කලාව අතහැර සිටින ‘දිවයින’ පුවත්පත කියන හැටියට නිලංග දෑල මේ ඇත් පැටවුන් බැලීමට කිහිප වාරයක් පින්නවලට ගොස් ඇත. “ඔහොම හිටපන්, කවදා හරි උඹලා මගේ තමා” යි ඔහු මේ ගමන් වලදී සිතා ගන්නට ඇත.

["පුංචි" නමැති අම්මාටත් "නීලගිරි" නමැති තාත්තාටත් දාව "රාජු" නමැති සිඟිත්තා පින්නවලදී එළිය දුටුවේ 2006 වසරේ සැප්තැම්බර් මස දෙවැනිදාය. එසේම "ශාන්ති" නමැති අම්මාටත් "ජයසු" නමැති තාත්තාටත් දාව "සින්දු" නමැති සිඟිත්තා එහිදීම මෙලොව එළිය දුටුවේ 2006 නොවැම්බර් මස නවවැනිදාය. මෙසේ එළිය දුටු රාජුටත් සින්දුටත් අප මේ කතාකරන අලි හොරුන්ට තරම් මහා මේරු පර්වතය තරම් විශාල බලාපොරොත්තු තිබුණේ නැත. අම්මාගේ සෙනෙහෙ ගැලී, අම්මාගේ කිරිපොදක මිහිර විඳ කෙළි දෙලෙන් පසුවනවා මිස තවත් සතුටක්‌ මොවුන් දෙදෙනාට වෙන මොකටද?

මේ අලි පැටවුන් දෙදෙනා ගැන (අලි හොරුන්ට අමතරව) මහා මේඝයක්‌ තරම් බලාපොරොත්තු තිබුණා නම් ඒ වෙනකාටවත් නොව පින්නවල අලි රැකවලුන්ගේ කාර්ය මණ්‌ඩලයට පමණි. ලෝකයේ හොඳම අලි අභිජනන හා සංරක්‍ෂණ මධ්‍යස්‌ථානය වශයෙන් පින්නවල නමක්‌ දිනා යන ගමනේදී උපන් ප්‍රථම ඇත්පැටවුන් දෙදෙනා මොවුන්වීමද පැහැදිලිවම මව්-පියන් නමින්ම හඳුනා ගෙන තිබූ පෙළපත ඇත් ජානය ඉදිරියට ගෙනයැමට තිබු අනර්ඝතම අවස්‌ථාවක්‌ මෙය වීමද ඊට හේතුවයි. එහෙත්, කාටත් වඩා මේ පුංචි පැටවුන්ගේ දළ සටහන්වන තුරු ඇඟිලි ගනිමින් සිටි අයද පින්නවලට නිතර ආගිය බව වැටහුණේ කිරිවැරීමටත් පෙර මේ දඟකාරයින් දෙදෙනාට පසුගියදා මුහුණ දෙන්නට සිදුවු ඉරණම ගැන කල්පනා කිරීමේදීය.

- දිවයින ඉරිදා සංග්‍රහය 02-08-2009]

එක් පියවරකින්ම තමන්ට පුද්ගලිකව මෙම ඇත් පැටවුන් හිමි කර ගත නොහැකි බව දන්නා නිලංග දෑල තමන් රාජ්‍ය නායකයා සමඟ ඇති කිට්ටු සම්බන්ධතාවය භාවිතා කර ඔවුන් අස්ගිරි හා මල්වතු විහාර වලට ‘පූජා කිරීමට’ කැබිනට් පත්‍රිකාවක් සම්මත කර ගනියි. ඉන්පසු දිනක රාත්‍රියේ තමාම පොලිසිය සමඟ පැමිණ අවි බලය යොදවා මහ ජරමරයක් කොට මේ කිරි බොන කුඩා පැටවුන් අමානුෂිකව හා බුදුන් වහන්සේ වදාළ අහිංසා ධර්මයට ඉඳුරා පටහැනිව මව් ඇකයෙන් උදුරාගෙන ගෙන යයි. ‘දිවයින’ මෙ පුවත් වාර්තා කරන්නේ මෙසේය (දිවයින මේ ප්‍රශ්නය ගැන දරණ ස්ථාවරය අනුමත කිරීමක් මින් අදහස් නොකෙරේ. මේ පහසුව තකා වාර්තාවක කොටසක් උපුටා ගැන්මක් පමණකි.):

[ක්‍රීඩා හා පොදු විනෝදාත්මක කටයුතු පිළිබඳ අමාත්‍ය ගාමිණී ලොකුගේ විසින් (පින්නවල අලි අනාථාගාරය අයත්වන්නේ ඔහුගේ අමාත්‍යාංශයටයි.) 2009-06-10 දින අංක 09/0970/341/012 දරන කැබිනට්‌ පත්‍රිකාව මගින් මල්වතු, අස්‌ගිරි උභය විහාරස්‌ථාන සඳහා අලි පැටවුන් දෙදෙනකු පින්නවලින් ලබාගැනීම සඳහා අනුමැතිය පතන අතර ඊට ලැබෙන කැබිනට්‌ අනුමැතියේ පරිදි අලි පැටවුන් දෙදෙනකු ලබාදීම සඳහා අවසර ලැබේ. එහෙත් එහිදී කිසි ලෙසකින්වත් ඇත් පැටවුන් දෙදෙනකු ලබාගැනීමට අනුමැතිය පළ නොවන අතර එම අනුමැතියේ "රාජු" සහ සින්දු යන පැටවුන් දෙදෙනා ලබා ගැනීමටද අනුමැතිය පළ නොවේ.

ඉහත තීරණය දඩමීමා කරගනිමින්, සහ මීට ප්‍රථම අභියාචනාධිකරණය මගින් ලබාදී ඇති තීරණයක්‌ පරිදි වයස අවුරුදු පහට අඩු පැටවුන් සත්වෝද්‍යාන දෙපාර්තමේන්තුවෙන් (පින්නවල අයත්වන්නේ එම දෙපාර්තමේන්තුවටයි) ඉවත් නොකිරීමේ කොන්දේසියද කඩා දමමින් ඉකුත් (25) සෙනසුරාදා රාත්‍රි 8-9 ට පමණ අලි අනාථාගාරයට ස්‌වයංක්‍රීය අවිවල ආධාර හා රැකවරණය මැද්දේ පැමිණෙන දියවඩන නිලමේවරයා මාර්ග වසා බලහත්කාරයෙන් මවුඇකයේ කිරිඋරාබොමින් සිටි රාජු සහ සින්දු නමැති මේ ලාබාල පැටවුන් දෙදෙනා රැගෙන යන්නේ කිරි බුරුල තෙත්වු මවු ඇතින්නන්ගේ පමණක්‌ නොව උන් රැක බලාගත් සේවක මණ්‌ඩලයේද හදවත් තුළ වේදනා ජනිත කරලමිනි.

"සින්දු" තවමත් වයස අවුරුදු 2 යි මාස 8 ක්‌ වන කෙළිලොල් වියේය. "රාජු" ට වයස අවුරුදු 2 යි. මාස 10 සම්පූර්ණ වූවා පමණි. තවත් අවුරුදු දෙකක්‌වත් අම්මාගේ කිරි උරමින් කෙළි දෙලෙන් ඉන්නට තිබූ මේ දඟකාරයින් දෙදෙනා දැන් මව්වරුන්ගෙන් වෙන්ව දළදා මාලිගාව පිටුපස දියවඩන නිළමේ නිල නිවසට යාබද ගරාජයක්‌ තුළ රඳවා ඇත. ඒ නිකම්ම නොව හීලෑ කිරීම සඳහා මුගුරුවලින් පහර දෙමින් සහ හීලෑකිරීම සඳහාම කරනු ලබන යකඩ රත්කර පුළුස්‌සා දැමීම් මධ්‍යයේය.

- දිවයින ඉරිදා සංග්‍රහය 02-08-2009]

රාජ්‍ය නායකයා සමඟ තමාගේ ඇති කිට්ටු සම්බන්ධතාව නිසා ලබන බලපුළුවන්කාරකම නිසා ප්‍රදීප් නිලංග දෑල තවත් කියන්නේ පරිසර වේදීන් මොනවා කිව්වත් ඇත් පැටවුන් යළි පින්නවලට භාර නොදෙන බවය. රාජ්‍ය නායකයා කියන කියන තැනකට වඳින නිවට තත්වයට පත්ව සිටින ජාතික හෙළ උරුමයේ චම්පික රණවක පරිසර අමාත්‍යවරයාද මේ ප්‍රශ්නයේදී කසාය බිව් ගොළුවකු මෙන් නිහඬය.

අප තවදුරටත් මේ පාපතරයින් බුදුන් වහන්සේගේ නාමයෙන් කරන මේ තුච්ඡ හිංසක ක්‍රියාවලියට ඉඩ දිය යුතුද?

Pradeep Nilanga Dela Bandara, Diyawadana Nilame tortures baby elephants

How would a child feel if he were forcibly removed from his mother? How would a man feel if his child were forcibly removed from him? In the case of Pradeep Nilanga Dela, Diyawadana Nilame, whether in his capacity as a son or a father, the answer would be – “nothing”. Why? This insensitive man (who in the light of the event that has occurred does not deserve to be referred to as “a human being”) saw nothing legally, morally or ethically unacceptable in separating two baby tuskers from their mothers at the Pinnawala Elephant Orphanage a few days ago, DESPITE the trauma which was visibly demonstrated in the response of the animals. Subsequently, it was also reported that the baby elephants had injured their tusks during this deplorable incident. Before I respond to the reportage, I wish to commend The Island for stepping up to its role as a media watchdog on these matters of public concern.

For the Nilame to think that he has a right to impose suffering on any animal, is nothing short of violence. I assume that the Nilame has no time at the present moment to write a reply to my criticisms as he is busy sitting on yet another elephant and parading himself through the streets of Kandy – both man and animal dressed up, one voluntarily, the other involuntarily; one unenlightened and the other artificially lit up. Therefore, I pre-empt the arguments that he and the supporters of this cruel act of removing elephants from their natural habitat for the purpose of “employing” them at the Dalada Maligawa may bring with regard to the views that I express here. They are likely to indignantly reply that the use of elephants is part of the tradition of peraheras, a cultural/religious ritual with a long history, something which needs to be preserved to retain the identity of the event, etc. Presuming that the defenders are so-called “Buddhists” supposed to be practicing “compassion” as a fundamental principle of Buddhism, I wonder how many of them can then also endorse the “tradition” of bull-fighting in Spain or the “tradition” of fox-hunting in England. Perhaps they will argue that the elephants are not killed in this case. However, the end-result is irrelevant and it is the act of inflicting pain which matters. As “developed” countries, particularly in the West, are banning or regulating acts considered as cruelty to animals such as the use of animals for research and entertainment, it is a great tragedy that a country which boasts of a much more ancient and richer “civilisation” such as Sri Lanka seems to be regressing.

In all my years of advocacy against cruelty to animals, I rarely use religion – including Buddhism, although it naturally lends itself to the cause with ease because of its first precept – to refrain from killing any living being – as a platform to promote animal welfare. In my opinion, the subject is less controversial and more rational if justified on the ideology of “humanism”. However, since the Kandy Perahera is inevitably linked to the rituals of Sri Lankan Buddhist culture, I pose this query: Why are the prelates of Asgiriya and Malwatte quiet as they witness cruelty in their backyards? It will be a long and hard battle to have the fixture of elephants permanently removed from this popular pageant, but it may be easier to remove Pradeep Nilanga Dela from the powerful position that he has just abused. How dare he qualify himself to be the keeper of the tooth relic of the Lord Buddha when he cannot protect or respect a living being? Surely, the Nilame should not fear the consequences of his actions – as a man of religion (ridiculous as it may sound in the context of the irreligious act he has committed), he can ask his gods to FORGIVE. But remember that it is said that elephants never FORGET. I can only hope that we as an enlightened, sensitized nation do not forget either. Start the lobbying, keep the pressure on, restore our sense of humanity.

Vanita Perera
Nawala
(A reader’s opinion in The Island)

Ven. Gangodawila Soma thero (1948-2003) : The political character of a religious leader

Fifth death anniversary of Ven. Gangodawila Soma thero today, provides an ideal opportunity to revisit his role in Lanka’s socio-political space. This brief post intentionally avoids discussing his role as a religious leader because (a) this site has more to do with politics than religion and (b) for most Soma thero was discussant of the semi-political programs like ‘Anduren Eliyata’ and not the author of religious text like ‘Buddha Stupa’.

The term ‘politics’ does not stand for party politics. Unlike the JHU MPs – who never hesitated before prostituting their respected positions in society to play a petty political role –Ven. Soma thero treated party politics more like a plague. Repeated requests by acquaintances to join racist political parties were politely rejected. Still he was not politically immune. Intentionally or not, Ven. Soma thero has made his mark in Sri Lanka’s political history.

It all began in mid 1990s. ‘Anduren Eliyata’ (from darkness to light), in first ITN and then TNL, was what made his larger than life image. Before that, even in Australia, where he lived for seven years Ven. Soma thero was known only as a religious leader, not too different from any similar missionary Bhikku.

Two transformations in society assisted his almost overnight popularity.

First was the expansion of the class of novae-riches. Started in 1977-aftermath by mid 1990s it has reached culmination. Based mostly on semi-urban areas, the religious exposure of this new middle class was limited. Further they had too little time for the intricacies of abhidharma. What they wanted an instant version of Buddhism. Like instant noodles, it has to be pre-cooked to be made consumable within the shorted possible time. Simple and straightforward language of Soma thero appealed to this crowd. In spite of his famous phrase “Oya eththoma kalpana karala balanna” (You think for yourself) Soma thero provided little to ponder. His messages were simple and straightforward. His language was lucid. Even the relatively less educated could follow him.

The other reason was the widening gap between the political thinking of then government and masses. Globalisation, market reforms and ethnic cohabitation made foundation of Chandrika Bandaranaike Kumaratunge government – at least theoretically, though it was too inefficient to implement much. Thinking of the majority, just like today, was diametrically opposite. All they wanted was to live within their own cocoons, hallucinated by the memories of the so called 2,500 year old history. Soma thero’s anti-globalisation, anti-market lullabies became popular at the very rate the government becomes unpopular.

He was also smart taking a go on the popular issues. Soma thero was no Kavoor, but his opposition to Satya Sri Sai-Baba worked perfectly. Probably not because the masses were intellectually matured to accept the reality, but the social status a section of the novae-riches craved to achieve through the blind worship of Sai Baba was prevented by Soma thero’s discourse and offset the mass- jealousy. So he was successful where Kavoor failed.

His anti-Valentine day politics was even more successful. The feudal society that believed only in latent love approved the Soma thero’s opposition to open expression of it.

His ostensible arguments against Valentine Day were: (a) True Love is perpetual; therefore no need for a special date and (b) it is too commercialised. The same arguments hold true also for Vesak or Poson. Still nobody argued, perhaps not wanting to be branded as an anti-Buddhist.

At least two Buddhist intellectuals questioned Soma thero’s approach. One was Lal Hegoda, an elderly gentleman, better known as a photographer and poet. Hegoda questioned whether he preached ‘Budu bana’ or ‘Soma bana’. The other was Dayaratne Ranashinge, author of the popular series of books ‘Nivana’. Sadly, apart from Asraff, who once got into a famous debate with him, nobody seriously questioned his political discourse. Asraff too challenged only the veracity of facts, and not opinions. Still he showed us what shallow waters Soma thero was swimming in. When asked to name a village, alleged to have ‘destroyed’ by ‘Muslim politicians’ drawing high tension wires over it Soma thero went speechless. He also admitted he has actually not visited Dhigavapi area and had to depend on secondary sources. This was nothing but the same JHU philosophy that puts ideology before facts.

‘Untimely’ is the adjective that used frequently to describe Soma thero’s death. He was 55 – about 15-20 years less than the life time of an average Sri Lankan. Still, for someone who has undergone heart surgery once, the extreme St.Petersburg cold can be fatal. It was the same cold that killed tens of thousands of German soldiers during the last phase of World War II. Prof. Chandrasiri Niriella’s post mortem confirmed the cause of death.

Still facts are not something the ideological maniacs appreciate. Their cried made Chandrika government appointing a commission– none of the members having any knowledge in forensic medicine. As expected, this commission did not reveal anything new. If publicly hanging the ‘Christian Fundamentalist’ culprits was what the extremists fantasized, they lost hopes. I guess Prof. Shantha Jayasekera still teaches theology and space technology at International University of Fundamental Studies and offers fake doctorates to those recommended by his brother.

The drama that followed aimed not respecting Soma thero, but building political futures of others. It was the crucial moment at least a section of Buddhists supported Bhikkus entering into political sphere. It was the turning point of demolishing all what build to achieve lasting peace through an honorable solution accepted to all. Finally it was a Gymkhana won by someone down Hambanthota. Not that these things be blamed on Soma thero. His well intentions were misused by a group of political thugs who hijacked the mass emotion.

Our unreserved respect goes to Ven. Soma thero for his honesty and straightforwardness.

His contribution to the society would have been certainly more meaningful if he confined activities within religious sphere.

May he attain Nibbana!

Chief Justice Sarath N De Silva pays respects to centenarian Bhikku

Lankadeepa online edition today published this photo of Chief Justice Sarath N. De Silva paying his respects to Ven. Veveldeiniye Medhalankara thero, Mahanayake of the Ramannanikaya at Sambodhi Viharaya. Ven. Medhalankara thero reached hundred years recently. Chief incumbent of Sambodhi temple Ven. Daranagama Kusaladhamma thero too participated in the event.

We sincerely wish that the most venerable Veveldeniye Medhalankara thero healthy life for decades more with the Bliss of the Triple Gem!

Why Minister Nimal Siripala De Silva scared of condoms?

Coincidentally, the same day the world revisited the Global HIV/AIDS concerns, Sri Lanka produced another teen mum. She is 13 – might have sat for Grade 5 scholarship exams two years ago. This wasn’t news for Sinhala newspapers. Perhaps their readers, while eagerly awaiting the news of Kilinochchi capture, do not look for stories that upset their fragile minds. Only Daily Mirror published a story of few paragraphs. Otherwise we would never have known.

On the other hand, all Sinhala news papers reported the speech made by Minister Nimal Siripala De Silva on the World AIDS day with prominence.

Promotion of condom usage is not the way to prevent Sexually Transmitted Diseases (STDs) in Sri Lanka, said our Minister of Health. His alternative solution is aimed at ‘changing the human behavior’. He believes closing karaoke bars and night clubs has a better impact than promoting condoms. He is not happy with the ‘sudu nona’ at World Bank (presumably Ms. Naoko Ishii, Country Director at Colombo Office) who does not support his karaoke club bashing plan. She, according to him, has curbed financial support, learning his reluctance to follow their ‘Western’ ways of fighting AIDS. (Given the Ministerial education levels of the present regime, Nimal Siripala can be excused for mistaking Japan, from where Ms. Ishii comes, as a part of Western hemisphere.)

When it comes to unusual sexual behaviors, Prof. Carlo Fonseka, a veteran medical practitioner with several decades experience in Sri Lanka claims nothing surprises him. He has seen them all. That includes young girls giving birth to their own sisters and brothers – impregnated by their very fathers and samaneras raped by their supervisor monks .

CENWOR, a non-profit organisation involved in research and action-oriented program relating to women, estimates a minimum of 10,000 incidents of incest against children in Sri Lanka annually. This can well be the tip of iceberg. The oppressors being the very people who supposed to protect them most of the times, the true picture of sexual harassment of children will never be fully painted.

This is the society Minister Nimal Siripala De Silva thinks he can protect by closing karaoke bars and night clubs.

Sex is a fundamental biological human need. The job of the government is far from controlling the sexual behavior of the masses. What an adult human being does behind closed doors is his/her own business, as long as it does not have a negative effect on the society at large. Does not matter whether it is a karaoke bar or night club.

Do we need Minister Nimal Siripala De Silva to stand in our bedrooms with a lamp in one hand and Dhammapada/Bible/Quran (whatever relevant) the other? No. What is expected from the government is to encourage and facilitate the public to maintain responsible sexual behavior. Closing karaoke bars and night clubs will not have any impact on irresponsible sexual behavior of the majority – who are perhaps unaware such places exist. On the other hand not promoting condom use can have a serious impact. Is an HIV/AIDS outbreak what Minister wants?

Let us not be puritans. Let us be realistic. Every country reports its own share of teen pregnancies, incest, sexually transmitted infections including HIV positives. There cannot be any ‘eastern’ or ‘western’ way of approaching the problem. There are no magic bullets. Rich or poor, west or east every country has to follow the same way. Build awareness; promote safe sex; counter stigma and treat HIV positives as any other human beings. That is the only way to encounter STDs, and perhaps unwanted, let alone teen pregnancies.

Buddhism does not prevent use of contraceptive methods, except of course, abortion which can be interpreted as a ‘killing a human to be.’ Particularly Buddhism has nothing against the use of condoms. The enlighten one, has wisely avoided guiding his followers what should and should not be done in their private affairs. The Buddhists eat, sleep, attend to our day to day work and of course have sex, without any religious pressure. Why not Minister Nimal Siripala De Silva, who would glad to be recognised as a true Buddhist, follows this guidance?

Sadly, all what he reminds us a Health Minister elsewhere. Dr. Manto Tshabalala-Msimang, former Minister of Health in South Africa (1999-2008) was another politician who thought indigenous approaches of fighting AIDS were far better than ‘Western’. Her reluctance to adopt a public sector plan for treating AIDS with anti-retroviral medicines (ARVs) was legendary. ‘Dr Beetroot’ was the names she was better known – for promoting the benefits of beetroot, garlic, lemons, and African potatoes as well as good general nutrition, while referring to possible toxicities of AIDS medicines. In a country with more than 5 million HIV positives, that policy has brought a serious negative outcome.

May be Minister De Silva is too over confident. This reminds us the story of a certain minister who, being caught by his better half while engaging in a strange naked ritual with an attractive female secretary, did a hundred meters in his birthday suit. His golayaasa aptly named him Archimedes. No eye witnesses reported him wearing a condom. We never know why. He might have felt his secretary trustworthy or could not locate a condom at the right moment. So he took the risk. But does that mean the entire adult population should take such risks as this play boy minister?

As Buddhists, should we further milk local Talibans?

No doubt that Buddhism is the most flexible, tolerable and nonviolent religion in the world. Some of its pillars, known to Buddhists for more than two and half millennia, such as ‘ahimsa’ (nonviolence), ‘samanathmatha’ (equality) and ‘upekhaka’ (indifference) constitute the very basis of civilized life.

The same thing can be said about the sea too. It is vast, calm and deep. Still there can be tsunamis.

The first wave of so called ‘Sinhalese Buddhist’ talibanic tsunami hit us in 2003 – in the immediate aftermath of the demise of Ven. Gangodawila Soma thero. Racism and ethnic hatred are not uncommon in Lankan society but there were no precedents for the abuse of religion for political purposes at such low level. Not even in 1956, with the liberal unleash of chauvinism under the opportunistic leadership of S W R D Bandaranaike.

To give credit to those who deserve it, Ven. Soma thero has always been reluctant to jump to the mud hole of politics. Perhaps he realized it was not his forte. Perhaps he was not dreaming for a Mercedes Benz. In the non-materialistic universe of Ven. Soma thero the place for a Bhikku was at a higher orbit – not so close to earth. So he kept out of politics, leaving it for mortal souls like ourselves.

The politically motivated JHU Benz-wallahs were the opposite. Seeing the opportunity they jumped immediately –like bunch of pariah dogs jump for a bone or bitch under heat. They could win nine seats in the 2004 General Election – a significant number for a party born yesterday – but little did the apolitical upasaka ammas who voted under a kind of religious giddiness know what was in for them.

Ever since it was a bumpy ride. Benz-wallahs broke every possible rule in the book. They sold car permits, abducted their own colleagues, threw ‘parusha vacha’ and ‘pisuna vacha’ not only at political enemies, but also at others belong to different factions. Staged few dramas like the event at Sharuk Khan’s show. (Poor Sharuk! He never returned!) During a ‘fast unto death’ (rather fast unto hospitalization) event at Kandy JHU cheevaradharis behaved like common thugs in closing down the shops.

Still there is something called ‘karma’. We saw it at work when some of them got their testicles massaged by the good doctor Mervin Silva reminding us ‘ditta dhamma vedaniya karmaya’.

All this would have been fine. We would have been enjoyed the comedy if not the believers of other religions were unnecessarily brought in the middle of all this.

Christians and Catholics were the first victims. Overnight even the Sinhalese Christians became non-indigenous; non-Bhumiputra, ‘arrived yesterday’ outsiders. All Christians and Catholics were the target for handful of conversions that have been carried out by few non-traditional and small Christian groups. The madness knew no limits. Only God would have known how many churches have been burnt down ever since.

Then the Muslims. Courtesy of JHU , poor in Ampara were denied shelter simply because of their belief. When thousands of Muslims were unceremoniously chased off from Glennie street there wasn’t anybody even to raise a voice.

Things would not have been so deplorable if not for the Kurrakkan uncle – the opportunists’ opportunist – who saw nothing wrong in riding this racist wave for his own political gains. The outcome was catastrophic. The level of racism unleashed at the 2005 Presidential election was incredible. The divisions in society caused deep wounds, which will never be healed. All these because of the greed of one individual – to make his the royal family of Lanka.

The recent incidents in and out of the Supreme Court too are the continuation of the same drama. What Taliban wants it clear. They look for a discrimination that treats them better than the rest of the society. Muslims chanting ‘Allahu Akbar’ is not tolerable; but noise pollution by temples is not only acceptable but welcome as well. No, we do not want to stand for anybody. We are supreme and above the law. See where they are leading?

As Buddhists, how long are we going to tolerate this Taliban mafia? Shouldn’t it high time that we stand up and say we are tired of all this nonsense and that as Buddhists we do not expect to be treated better than the rest – rather we do not want anyone else mistreated?

These are questions we should ask ourselves as Buddhists, Sinhalese and Sri Lankans. It is not a question of a political party. It is a question of our common future. The damage caused by these extremists to the Lankan society is no means small. We already live in a highly divided society thanks to all racist forces that divided us ever since 1956. Isn’t this the time to use our brains and not our hearts?

Are Buddhist monks above the law of the land? (A lawyer’s/Buddhist’s point of view)

Supreme Court is not exactly the place show solidarity. However, if somebody opts to do so, nothing will stop them.

In the aftermath of 1971 insurrection, a group of (old) JVP hardcores demonstrated their loyalty to the party by rising not at the entry of the judge, but of their supreme leader Rohana Wijeweera sahodaraya the great to the court room. They were promptly banned from observing the subsequent proceedings.

Last Friday, the history repeated. A group of Buddhist monks saw no need to rise for the judges – who on an earlier date have ordered the remand one of their ilk. They were asked to leave the room to return, but that direction went unheeded.

Anuradha Ratnaweera, a fellow blogger, who maintained a deafening silence when Buddhist monks were tear gassed, baton charged and physically assaulted till they vomit by the Sri Rohana Janaranjana Rajapakse regime few months back, for conducting a peaceful unarmed protest, now sees this incident as an insult.

He questions whether Bhikkus should be made to rise at the entry of (lay) judges.

Let me try to answer, as a lawyer and a Buddhist.

Firstly, our feudal beliefs only make us think showing respect to another makes one inferior. That is not so. In Western universities professors sometimes address their students ‘Sir’ or ‘Madam’. Government officials address every citizen respectfully. That does not make them any inferior.

Secondly, one rises at the beginning of the court proceedings to show respect not to the judges – but to the judiciary. Shouldn’t we show some respect to the body that we trust to offer justice?

Thirdly, everybody has a domain. It is stupid to expect the same level of respect outside that domain.

Let me take an example from the President Mahinda Rajapakse himself. On one New Year occasion (when the country was not at such a mess) we saw him offering ‘bulath atha’ and kneeling down in front of his elder brother Minister Chamal Rajapakse according to the traditional Sinhalese customs.

Why don’t we question the appropriateness of the Executive President of the land kneeling down in front of one of his own ministers?

The simple answer is although he is the President in one domain, the moment he comes to ‘Maha gedara’ for New Year celebrations, he becomes another member of the family. In that domain he is expected to show respect to elders, irrespective who they are.

Similarly, the court is not the domain of Bhikkus. The court does not see the differences between priests and laymen. (That is why no white sheets cover their chairs) So in the same manner that any judge is expected to remove footwear at the entry of the temple (that is irrespective of his/her religion) a Bhikku is expected to rise when the judge enters. If any Bhikku does not want to do so, he can remain at the temple and save the trouble.

Interestingly, Buddhist monks normally follow a ‘trick’ to avoid any confrontation. Instead of staying in the court room, they enter the room after the judge(s) take chairs. That circumvents any conflict between the religion and the law.

This incident, to say the least is a bad precedent. It should not have happened. Nobody says laws are perfect. They are made by imperfect human beings. Still this is not the way to protest a law.

After all, the Ministry of Environment is headed by the lay leader of a very much pro-Buddhist, pro-Bhikku political party. If they do not like the noise pollution laws why not put some pressure on the Ministry to change them?

(PS: One point I fully agree with Anuradha is his observation that the judgments should not be based on the behavior of the public in the court room.)

Jathika Hela Urumaya’s attempt to hit Muslims boomerangs

Ven. Pannala Pannarathne thero of Welikadawatta Temple will spend his time behind bars at least till Sept 15. No, he has not murdered anyone. Neither has he raped an abittaya nor grabbed a gold chain of an upasaka amma. He has not even done politics in JHU. The only crime the robed one has committed was to use loudspeakers after 10 pm – violating a court order. Then he failed to appear in courts which led to his arrest.

While pondering about ‘ashta loka dharmaya’ – alone and dejected – in a small dirty room in the police station we believe the images of JHU leaders Champika ‘kata-misa-weda-nethi’ Ranawaka and Udaya ‘tax’ Gammanpila will certainly come to his mind. These two gentlemen were one of the parties responsible for making the unauthorised use of loud speakers after 10 pm illegal.

(Strictly speaking use of loudspeakers out of specified limits was banned through a police ordinance, not by an act in Paliament, but it is an open secret JHU openly supported it.)

Not that I question the law. Once passed everybody has to obey the law – monks or laymen. The law does not recognise the difference. Further noise pollution is bad – religious institutions generating noise pollution is worse. I am glad that we have at least some laws against noise pollution. None of these is the point.

The whole point is the irony of the situation. A Buddhist monk has been remanded for breaking a law promoted by a political party that by its very name, committed to safe guard the Buddhist heritage. Should one laugh or cry?

From its early ‘Sihala Urumaya’ days, the key objective of Jathika Hela Urumaya (JHU) was to condemn any religion other then Theravada Buddhism. The only policy JHU ever had could be summerised in this one line: ‘Down with Muslims, Hindus, Christians and Catholics; only Sinhalese Buddhist have the ultimate right to live in this land.’

JHU’s hatred for Christians and Muslims is no secret. Serious questions have been asked about their involvement in the attacks on churches. Its racist politics have even crossed the limits of humanity when it stood against poor Muslims having houses in Ampara district. Would Buddha have ever endorsed denying basic shelter to non-believers?

When JHU was introducing this law to curb religions activities of Muslims – amplified chanting of ‘Allahu Akbar’ five times a day I do not think they ever dreamt it would one day boomerang on Buddhists – who make 100% of their own voter base. What they did not know (or ignored) was that the law does not differentiate between Buddhists and Muslims. So the medicine Champika ‘kata-misa-weda-nethi’ Ranawaka and Udaya ‘tax’ Gammanpila had in their mind was also forced down the throats of Buddhist monks. Pity that Ven. Pannala Pannarathne thero had to learn it the hard way.

Do we need any more examples that Jathika Hela Urumaya is the dumbest political party in Sri Lanka?

ICTA and President’s Office sponsor FREE PORN site!

Hard times make rulers divert our attention elsewhere so we no more discuss politically sensitive topics. Kurakkan unlce has decided to ban Internet porn at this critical juncture of North Central and Sabaragamuwa Provincial Council elections – knowing well their chances of winning is low – so that public attention will not be on Cost of Living.

While so-called Sinhalese Buddhist puritans (aka known as SLFP supporters) can go on hailing their dearly beloved leader for this ‘wise step’ that would ‘protect many generations to come’ bloggers can continue hitting sixers. Either way Kurrakan uncle’s objective is achieved. Price of hal messas automatically becomes a non-issue – at least for a section of the voters.

Erotic art in ancient India

To say the least, this move is ridiculous. So many countries tried banning Internet porn unsuccessfully. Indonesia, one of the strict Muslim nations in Asia once put a fine of US Dollars 100,000 (that is more than ten million rupees) or a six years jail term for accessing a pornographic site – whether the users is a child or an adult. Still they could not prevent human nature.

So if he looks for some real success, Kurrakkan uncle should try something like banning people having sex altogether. Our innovative Minister of Environment Champika ‘tax’ Ranawaka can even think of an Environmental levy on sex. At least that is easier, than preventing Internet porn.

The idea is further preposterous because President’s Office itself adds to Internet porn on the net.

Don’t believe me? Please visit ‘Nalini Jatakaya’ in the online ‘Jataka Potha’ at www.jathakakatha.org. We are told this project is funded by ICTA (which comes directly under President’s Office) in fact under the guidance of none other than the same person who now acts as a great puritan who has never seen naked flesh.

Is President eagerly reading 'Nalini Jatakaya'?

Jataka Potha is not the only ancient literature with erotic content. Ancient texts of both ancient and western worlds have enough erotic references – not to mention books that talk only on the subject of ‘Kama Sutra’ nature. (eg Denuding Draupadi in Mahabharata, the same sex love affair of Achilles with his cousin Patroclus – whose killing by Hector actually led to the Trojan War, in Homer’s Iliad and poems like ‘Sisivana vuvana inga sunga gatha heki mitina’ in Selalihni Sandeshaya)

Interesting is how these sections were blocked from children. The religious readers and parents were the ‘content filters’. In Vishnu Sharma’s original Panchatnatra the monkey who removes the wedge (kunnaya) gets his testicles trapped (a more dramatic effect!) but in children’s version it is his tail. Jataka stories meant only for adults like ‘Nalini Jatakaya’ never made in to children’s texts. (Compare this with the lack of discretion shown in making it online)

I reproduce parts of Nalini Jatakaya below, but for those don’t and can’t read Sinhala here is a summary in English (only relevant parts):

In the days of King Brahmadutta there was a hermit living in Himalayas. A doe (female deer) eats the grass where he urinates and thus gets pregnant. The result was a boy who later grows into another young hermit name ‘Isisinga’. (Don’t ask how this can happen!) Since he was born in Himalaya Isisinga has never seen women and knows nothing about sex.

Then there is a long story we skip and let’s say there was a dire need to seduce this young hermit. King’s daughter Nalini undertakes this task.

So the princess Nalini goes to Himalayas, introduces herself as another hermit and befriends him. Then by trick she let her clothes move away so Isisinga can see her genitals. Having never seen anything like that before Isisinga assumes it to be a ‘wound’. Nalini tells the only way to ‘cure the wound’ is to insert his penis into it. To make a long story short, finally Isisinga loses his virginity. The author goes into minute details in describing their sexual intercourse.

If this story of a lustful nymph seduces an innocent naïve man is not porn, tell me what name we call it?

Is this what ICTA like our younger generation to read? I report, you decide!

තාපසයෝද එබස් අසා ඈද තාපසයෙක් යයි සිතා පිළිසඳර කථා කොට පන්සල තුළට පැමිණ වැඳ හිදුව, මුව සෝදා විඩා හැර මේ මිහිරි පල අනුභව කරවයි කීහ. කුමරියද යහපතැයි ඒ තුළට වැඳ කොළ ඇතිරියෙක්හි උන්නේය. එසේ උන්නාවූ කුමාරිකාවන්ගේ දුහුල් වස්ත්‍ර පහව ලැජ්ජා ස්ථානය පෙනෙන්ට විය.

තාපසයෝ ස්ත්‍රීන්ගේ යෝනි කිසිදිනෙක නුදුටු හෙයින් පහවූ වස්ත්‍රයෙන් ඒ අවයවය දැක ඒකාන්තයෙන්ම මේ තුවාලව වනයෙක්ම යයි සිතා විචාරන්නාහු. එම්බා තාපසයෙනි, තොපගේ මේ දෙකලව අතර කළු වූ පැහැ ඇති මනාකොට පිලියම් කරන ලද ස්ප්පි මුඛයක් බඳුදෙයක් පෙනෙන්නේය. ඒ කුමන තුවාලයක්ද තොපගේ උත්තමාඞගයයි කියන ලද නිමිත්තස්ථානය නොපෙණෙන්නේ මන්ද? එය ශරීරය තුළට වැද ගියේ දැයි විචාළහ. එවිට ඈ කියන්නී තාපසයෙනි, මෙතැන වනව ගොස් කණුඩුතිය ස්වාභාව කොට ඇති මම නිතර සැපයක් නොලබමි. පින්වත් ඔබට එය ගුණ කරන්නට හැකි නම් එසේකොට මගේ දුක දුරු කරවයි කීහ.

තාපසයෝද ඈ කී බොරු බස් සැබෑවක් යයි සිතා ඉදින් ඔබට මාගෙන් සැපයක වී නම් එය කෙරෙමියි කියා ඇගේ සියුම් වස්ත්‍ර අස්කොට දෙකලව විවරකොට ලජ්ජා ස්ථානය හොඳින් බලා කියන්නාහු එම්බා තාපසයෙනි, තොපගේ මේ තුවාල වූ වනය ඉතා ගැඹුරුය. ලේ සහිත කුණෙන් ගැවසී ගත්තේය. මදක් දුර්ගන්ධයද ඇත්තේය. එබැවින් මේ වනයට මම කොළ සුඹුළු ආදිය ගෙන යොදා සුව කරන්නෙමියි කීහ. එබසට ඈ කියන්නී තාපසයෙනි, මන්ත්‍ර යෝගයක් වේවයි ඖෂධ යෝගයක් වේවයි මේ වනයට සුවයක් ගෙන නොදෙයි. එබැවින් තොපගේ අඞගජාතය මෙහි ඝෂ්ටනය කොට ඔබා මට සැපයක් ලැබෙන පරිදි කරවයි කීහ.

ඒ ඇසූ තාපසයෝද එයද වෙදකමෙකැයි සිතා මේථුන ධර්මයෙන් සිල් බිදීමක් වන්නේය, ධ්‍යාන පිරිහෙන්නේය, යනාදී ආදීනව නොදැන මෛථුන ධර්මයෙහි සිත් සේ යෙදුනාහ. එකෙණෙහි සීලයෙන් බිඳී ධ්‍යානයෙන් පිරිහුණාහ. මෙසේ දෙතුන් විටක්ම සංසර්ගයෙහි යෙදී දෙදෙනාම පන්සලින් පිටව ජලස්නානය කොට විඩා සංසිඳුවාගෙන නැවත පන්සලට වැද තාපසයෙකුයි යන ස්ථීර හැගීමෙන් යුතුව සිටින තැන් විචාළහ. ඈ කියන්නී තාපසයෙනි, මේ අසපුවට උතුරු දික් භාගයෙහි ඛේමා නම් වූ ගඞගා තීරයෙහි මිහිරි පලවැලවලින් පිරි උයන් පිරිවැරූ ගී ගයන කිදුරු ලියන්ගෙන් අවට ශොභාමත් වූ ආශ්‍රමයෙක් ඇත. මම එහි වාසය කරමි. කැමත්සේක් නම් තොපද එහි යාමට ආව මැනව, නොයනු කැමති සේක් නම් මම යෙමියි නලිනි කුමාරිකාව පිටත් වූවාය.

Raigampura Heritage: Pathahawatte Rajamaha Viharaya

The temple now known as Sri Pushkararama Rajamaha Viharaya at Pathahawatte, Kothalawela is certainly an important piece of Raigampura Heritage – and not just for its religious significance.

Reachable by taking the right turn at ‘Kotalawela junction’ – near the 11th kilometer post on Panadura-Horana Road, the entire land of the temple of 12 Hectares (5 acres), an archeological reserve since 1970, is surrounded by a huge wall of kabook. It is 2 meter wide and the height varies between 2 -3 meters. Given the depth of the foundation, the original height could have been easily twice of that. This wall dates back to either Kotte or Gampola period.

No temple needs that level of protection. So this place could not have been a temple in its heyday. Mostly, it could have been the palace. But of which king? When it was built?

There are two schools of thoughts. The common belief is it was the land that housed the palace built by Raigam Bandara or Pararajasinghe (brother of Buvanekabahu VII and Mayadunne) who ruled Raigampura from 1521-38 AD. Interestingly, both the present Loku hamuduruwo and Archeological Department endorse this opinion. Although that cannot be completely denied the available evidence does not back it fully.

Firstly, by the time of Raigam Bandara, Bandaragama has largely lost its significance as its centre of Raigama. So there was no dire need to build a palace there. (In fact, Raigama again became an independent kingdom only in 1521 AD after the famous ‘Vijayaba Kollaya’. During the period of King Vijayabahu VI Raigama was part of the larger Kotte kingdom.) Secondly, for most of the turbulent period he reigned in Raigama, Raigam Bandara was fighting against elder brother Buvanekabahu, while joining hands with the youngest Mayadunne in Sitavaka, so it is difficult to think he planned building a large palace complex. Thirdly, some literature claims Raigam Bandara stayed at a place at Mapitigama in Sitavaka during the battles with Kotte kingdom. He might not have stayed for the entire period, so we cannot completely rule out the possibility that present Pathahawatte was his kingdom.

The other school that includes several prominent historians believe it had been the palace of Prabhuraja Nisshanka Alakeshvara (1360-87 AD)– perhaps the most illustrious ruler of Raigam kingdom. Nisshanka Alakeshvara was the one who built the castle at Kotte kingdom, surrounded by a huge wall not too different from the one we see today at Pathahawatte. So it is fair to attribute that too to him.

Mayura Sandesha, believed to be written during the reign of Nisshanka Alakeshvara (which also includes an eulogy about him) mentions the peacock (=Mayura) spent one night at his palace. He (peacock) was instructed to worship Veedagama temple the first thing next day morning. (“Vandu Veedagama munida udasana”) So Veedagama temple could not be too far from the place. As of now Pathahawatte is less than one km from the Veedagama temple. This proves to some extent that the former could be Nisshanka Alakeshvara’s palace. Probably Raigam Bandara too have later stayed in the same place.

'Pathaha' as it is today

Leaving the history aside for the moment it will be interesting to see what we find at this land today. Most evident feature is a huge pit of 25 m x 15 m size – which could have been either a pond or most probably a swimming pool (=pathaha). It was well built surrounded by a stone wall. The linkage to the place name Pathahawatte is apparent, but it should have been established long before we think. Even Rajavaliya refers to Pathahawatte as the point where Mudliar Samarakoon arrived with his army to fight the rebel Edirille Rala during the Kotte period.

No matter who built the palace and the surrounding kabook wall, it is reasonable to assume the existence of one or more moats. (=Diya Agala) This was common during those times. These were deep and either filled with water (mostly with crocodiles) or mud. Mayura Sandesha author while describing the Raigampura wall says the moat was built to fit the size of the former. So it should have been minimum 3 meters wide and 3 meters deep. However, today we do not see any evidence of such a moat. Difficult to assume that survived such a long period.

No comprehensive excavations done at Patahawatte, so we have to be satisfied with the few archeological artifacts to be seen on ground. One was a part of a vessel made of stone that takes the shape of a head of an elephant. This might have been used to collect water coming from the roof of the palace. The other interesting one is the double toilet seat – which has two back to back seats. Who used it and how it was used (mostly not simultaneously) is not known. The common belief is that it was the common toilet seat of the king and queen.

Existence of a temple in the ancient palace complex then was not known. It might have been possible that bricks and other material were taken away to build other structures during the Portuguese period and later. The current temple was build somewhere in the beginning of nineteenth century.

(Most of the above information is from the two books ‘Raigampura Rajadhaniya’ by Gunasena Gamage and ‘Sinhala Vehera Vihara’ by Prof. J. B. Disanayake)