X-Message-Info: JGTYoYF78jEgIbE1b3ELxmoL3DDgzSHP Received: from ECL-SERVER.eutech.lk ([203.94.77.108]) by mc7-f30.hotmail.com with Microsoft SMTPSVC(5.0.2195.6713); Mon, 22 Dec 2003 20:32:27 -0800 Received: from ajith ([128.127.3.23]) by ECL-SERVER.eutech.lk with Microsoft SMTPSVC(6.0.3790.0); Tue, 23 Dec 2003 10:33:44 +0600 Message-ID: <001501c3c90e$0ea056e0$17037f80@ajith> From: "Ajith Janaka" To: "Shamika Soysa" , "S C Diddeniya" , "'Asoka Felix Fonseka'" , "Buddhi Dananjaya" , "Jagath Susantha" , "Dinesh Asanka" , "Chaminda Gunasekara" , "Waruna Namal" , "Nishantha Dilruk" , "Malaka" Subject: Lankan monk's death, a grievous blow to Sinhala-Buddhist revival Date: Tue, 23 Dec 2003 10:34:30 +0600 MIME-Version: 1.0 Content-Type: multipart/related; type="multipart/alternative"; boundary="----=_NextPart_000_0011_01C3C940.5906E5A0" X-Priority: 3 X-MSMail-Priority: Normal X-Mailer: Microsoft Outlook Express 6.00.2800.1158 X-MimeOLE: Produced By Microsoft MimeOLE V6.00.2800.1165 Return-Path: ajith@eutech.lk X-OriginalArrivalTime: 23 Dec 2003 04:33:44.0562 (UTC) FILETIME=[F3078520:01C3C90D] This is a multi-part message in MIME format. ------=_NextPart_000_0011_01C3C940.5906E5A0 Content-Type: multipart/alternative; boundary="----=_NextPart_001_0012_01C3C940.5906E5A0" ------=_NextPart_001_0012_01C3C940.5906E5A0 Content-Type: text/plain; charset="iso-8859-1" Content-Transfer-Encoding: quoted-printable Lankan monk's death, a grievous blow to Sinhala-Buddhist revival=20 COLOMBO DIARY | PK Balachanddran Colombo, December 22=20 =20 The sudden death of the popular Buddhist preacher, the Venerable = Gangodawila Soma Thera, in St Petersburg in Russia, has plunged Sri = Lanka into unprecedented grief. On hearing the news, Sinhala-Buddhist = women wailed inconsolably. Crestfallen men put up little ochre flags = atop their houses and vehicles as a sign of mourning. Streamers and = banners, also in ochre, the colour used by monks, spanned streets in = town after town. Men and women, the old and the young, all dressed in = white, flocked to the Buddhist viharas to pray. And in Colombo, = thousands braved the hot sun to have a glimpse of his body. "He was killed. He did not die a natural death", had been a = constant refrain among folk in the towns and villages of the island, = till a panel of top doctors, which conducted the post mortem, had = declared that the death was natural. And yet, to the people, Soma = Thero's death at 54, would always remain mysterious. It is believed that = this doughty fighter, upholding controversial causes, might have stepped = on the toes of powerful domestic and international interests. Writing in = Sunday Island, columnist Nan said that Soma Thera would have influenced = at least 10 million of the 19 million Sri Lankans. As Soma Hamuduruwo (an honorific for monks) campaigned against = "unethical conversion" to Christianity, a major problem in Sri Lanka, = the Catholic Bishops' Conference promptly came out with a statement = denying that it indulged in such conversions. It said that the culprits = were the new-fangled, foreign-funded, "Fundamentalist Sects", and that, = actually, the Catholic Church was the main victim of their evangelism. Considering the depth of feeling for the monk, the Sri Lankan = government has decided to give him a state funeral in the prestigious = Independence Square, the venue of all important state functions, in = Colombo on December 24. Sinhala-Buddhist icon What did Soma Thera have in him to elicit such an extraordinary = response? Put simply, he had taken up the cause of reviving Buddhism and = Sinhala culture, and restoring a sense of nationalism and pride among = the Sinhala-Buddhists, who perceived themselves as the weakest of three = major communities inhabiting the island, though they constituted 70% of = the population. Sinhala-Buddhist nationalism was getting eroded by a perceived = inability to face up to the challenge posed by minority Tamil militancy = and a tendency to give in easily to influences from the West. Theravada = Buddhism, the core of the Sinhala identity, was being subjected to an = unmitigated and multi-dimensional onslaught from alien forces. The people were aware of these, but they did not, and could not, = articulate them, because power was firmly in the hands of a Westernised, = comprador bourgeoisie. It was through Soma Thera that the suppressed = feelings of the people found utterance. He personified Sinhala-Buddhism, = becoming a "totemic figure", an "icon", to use the words of the veteran = commentator, Ajith Samaranayake of Sunday Observer. Soma Thera wove his mission around the axiom that the survival of = Sinhala-Buddhism was necessary for the survival of Sri Lanka. Because = Sinhala-Buddhism is peculiar to Sri Lanka, and gives the country its = uniqueness, its disappearance or even dilution beyond a certain point, = will be the undoing of Sri Lanka itself, it is believed. Hindu threat Soma Thera fought several enemies at the same time. But this = writer found his campaign against the popular practice of worshiping = Hindu and local Sinhala Gods and occult forces, to be most unusual. = Hindu practices had gained so much acceptance, that most Buddhist = temples had shrines for Hindu and local Gods. The popular Hindu Gods = were Vishnu, Siva, Murugan (Subramanya) and Ganesh. Buddhism tells its followers to be self reliant, and not to depend = on Gods and other supernatural forces. Also, the Buddha does not grant = boons. These had resulted in Buddhists habitually deviating from their = religion and turning to the Hindu Gods and spirits to help them get over = life's crises. Traditional Sinhala-Buddhism (like Buddhism itself ) had not been = dogmatic on this and had accepted the deviation as a necessary evil. = However, the Hindu Gods were accorded a subordinate position, a = secondary status. As the late Gamini Iriyagolle, a well known = Sinhala-Buddhist ideologue said, the Hindu Gods were only meant to = protect the Buddha and Buddhism. They could not supplant or be = considered to be greater than the Buddha, he clarified. Domestic aide, Shiromi Perera, is an ardent listener of Soma = Thera's TV lectures. She pointed out that, in many Buddhist temples, the = Hindu shrine was in the forefront and the Buddhist one was at the back. = " The minds of many of the worshippers are on the Hindu deities even = when they are bowing before the Buddha!" she observed. Soma Thera was very troubled by the Satya Sai Baba cult, which had = swept Sri Lanka. The elite of Sinhala-Buddhist society had become ardent = devotees of the Baba and were going to his ashram at Whitefield near = Bangalore at the drop of a hat. The traffic had become so heavy that the = airlines found it profitable to operate services between Colombo and = Bangalore! Like the rationalists in India, Soma Thera was appalled by = Sai Baba's producing wrist watches and gold chains from the air and = giving them to his favourite devotees. He thought it was sacrilegious = for Buddhists to get swayed by such mumbo jumbo. Soma Thera insisted that men and women come to temples in a simple = white dress, and not in ostentatious and revealing clothes. "While other regions have defined themselves rigidly, and do not = allow admixture, alien elements have been allowed to get into = Sinhala-Buddhism. There are Hindu Gods in Buddhist temples here, but no = Hindu temple in Sri Lanka has the Buddha in it," pointed out Shiromi. = The Hindus say that the Buddha was an avatar (reincarnation) of Vishnu, = but they do not worship him. Due to the intense efforts of Soma Thera, in which his television = appearances played a very major role, some Buddhist temples did away = with the Hindu shrines in their midst. But most did not. Hindu shrines a source of income For many Buddhist temples, the Hindu shrines were an important = source of income. The temples did get grants from the influential, and = some held lands, but most were poor. And the Buddha would not accept any = offering other than the lotus flower. Money could not be offered to him. = But the Hindu Gods accepted money and the Buddhist devotees were only = too pleased to give generously, if they could get a wish fulfilled. It = is widely acknowledged that income was a very important factor in = ensuring the continuance of Hindu shrines in most Buddhist temples. Soma Thera's followers admired him for his courage in propagating = a pure, superstition-free Buddhism, but his injunction against the = worship of Hindu Gods was routinely and unabashedly flouted by an = overwhelming majority. His dicta were considered highly desirable from a = purist's point of view, but quite impractical from the point of view of = the folk. According to Samaranayake, Soma Thera did not pursue this = campaign for very long. Perhaps he saw the futility of it. Argued senior journalist and a devout Buddhist, Mallika = Wanigasundara: " The Buddha never said that one should not worship the = Hindu Gods. He was not dogmatic. When one needed the help of Gods to = tide over a difficulty, one was permitted to seek their help. It is like = leaning on a wall if one is tired." Wanigasundara pointed out that when the Buddha wanted Sri Lanka to = be protected, he had asked Brahma to do it. But Brahma delegated the = task to Vishnu, which was how the Hindu God, Vishnu, came to be accepted = as the protector of Sri Lanka, she said. "My visiting Hindu kovils in no way diminishes my adherence to the = teachings of the Buddha," she asserts. "The worship of Hindu Gods are = part our culture and tradition because we brought it with us when we = came from India in ancient times," she said. The Sinhalese believe that they are Aryan migrants from what is = now Bengal. Christian proselytism Towards the end of his life, Soma Thera was very concerned about = conversion to Chistianity and the encroachments on Sinhala-Buddhist = property by Muslims. "He was not against any religion. He was only = against poaching of this sort," as a devotee said. Conversion to Christianity became a major issue in Sri Lanka when = the Fundamentalist Christian sects, with heavy funding from America and = other countries of the West and also South Korea, entered the scene to = exploit the poverty, lack of economic development, and the displacement = and deprivation brought about by the unending Tamil-Sinhala war. Many of = these new churches registered themselves as companies under the = Companies Act and were borrowing from banks, supposedly for secular = welfare projects. They promised instant cures and solutions to problems, = and enticements were offered to the poor. The "unethical conversion" menace became so acute that many = Sinhala-Buddhist and Hindu leaders began to seek a legal ban on = conversions, as in some Indian states. To wean away the Buddhist poor from the wily evangelists coming = with inducements, Soma Thera would hammer home the point that it was = quite possible to solve the problems of one's life by living according = to the precepts of the Buddha. He would explain that unlike the = Christian churches and priests, the Buddhist temples and their monks = were not meant to distribute goodies and largesse to the congregation. = "They are there only to preach the Buddhist way of live," he would say. In lecture after lecture, TV programme after TV programme, Soma = Thera spoke about the relevance of Buddhism and Buddhist principles for = the present day world. He took up day to day problems and pointed out = how these could be solved by following the pristine Buddhist precepts. = "He used to appear in a TV series with a well known psychologist and = showed us how Buddhism could help us solve our psychological problems," = said Kantha, a company driver. Saving Sinhalese from extinction Soma Thera fought relentlessly for the survival of the Sinhala = people and their culture, which were being threatened by Westernisation = and a striking lack of nationalism. "The Sinhalese absorb other cultures = like a blotting paper," observed Wanigasundara. No wonder then, Sri = Lankans are the most westernised of the South Asian peoples, which is = reflected in their dress and names. Soma Thera would warn that the Sinhalese might one day be = outnumbered by the Muslims who, he believed, did not adopt birth control = and family planning unlike them. He exhorted the Sinhalese to have more = children to keep Sri Lanka, Sinhala-Buddhist. Populism One reason for Soma Thera's immense popularity was that in his = bana (sermon) he spoke on contemporary secular, social, economic and = political problems. He did not hesitate to express, in the strongest = terms, the frustrations of the common man vis-=E0-vis the governments of = the day. "And his bana was always couched in simple Sinhala while most = monks used highfalutin stuff interspersed with quotations in Pali. I = found the latter very boring," said Shiromi. Soma Thera's was the second Sinhala-Buddhist revivalist movement = in recent Sri Lankan history. The first was led by Anagarika Dharmapala = in the early part of the 20th century. Both tackled the same problem, namely, Western/ Christian/ Hindu = influences smothering a society lacking in a strong sense of nationalism = and the will to face challenges. Both movements were inconclusive. Soma Thera's movement had barely taken off when death snatched him = away. The people of Sri Lanka know that today there is no one to carry = the torch which he lit and bore. That explains the widespread grieving. (PK Balachanddran is the Sri Lankan correspondent of Hindustan = Times) =20 ------=_NextPart_001_0012_01C3C940.5906E5A0 Content-Type: text/html; charset="iso-8859-1" Content-Transfer-Encoding: quoted-printable
Lankan monk's death, a = grievous blow to=20 Sinhala-Buddhist revival
COLOMBO DIARY=20 | PK Balachanddran
Colombo, December = 22

3D""The sudden death = of the popular=20 Buddhist preacher, the Venerable Gangodawila Soma Thera, in St = Petersburg=20 in Russia, has plunged Sri Lanka into unprecedented grief. On = hearing the=20 news, Sinhala-Buddhist women wailed inconsolably. Crestfallen men = put up=20 little ochre flags atop their houses and vehicles as a sign of = mourning.=20 Streamers and banners, also in ochre, the colour used by monks, = spanned=20 streets in town after town. Men and women, the old and the young, = all=20 dressed in white, flocked to the Buddhist viharas to pray. And in = Colombo,=20 thousands braved the hot sun to have a glimpse of his body.

"He was killed. He did not die a natural death", had been a = constant=20 refrain among folk in the towns and villages of the island, till a = panel=20 of top doctors, which conducted the post mortem, had declared that = the=20 death was natural. And yet, to the people, Soma Thero's death at = 54, would=20 always remain mysterious. It is believed that this doughty = fighter,=20 upholding controversial causes, might have stepped on the toes of = powerful=20 domestic and international interests. Writing in Sunday = Island,=20 columnist Nan said that Soma Thera would have influenced at least = 10=20 million of the 19 million Sri Lankans.

As Soma Hamuduruwo (an honorific for monks) campaigned against=20 "unethical conversion" to Christianity, a major problem in Sri = Lanka, the=20 Catholic Bishops' Conference promptly came out with a statement = denying=20 that it indulged in such conversions. It said that the culprits = were the=20 new-fangled, foreign-funded, "Fundamentalist Sects", and that, = actually,=20 the Catholic Church was the main victim of their evangelism.

Considering the depth of feeling for the monk, the Sri Lankan=20 government has decided to give him a state funeral in the = prestigious=20 Independence Square, the venue of all important state functions, = in=20 Colombo on December 24.

Sinhala-Buddhist icon

What did Soma Thera have in him to elicit such an extraordinary = response? Put simply, he had taken up the cause of reviving = Buddhism and=20 Sinhala culture, and restoring a sense of nationalism and pride = among the=20 Sinhala-Buddhists, who perceived themselves as the weakest of = three major=20 communities inhabiting the island, though they constituted 70% of = the=20 population.

Sinhala-Buddhist nationalism was getting eroded by a perceived=20 inability to face up to the challenge posed by minority Tamil = militancy=20 and a tendency to give in easily to influences from the West. = Theravada=20 Buddhism, the core of the Sinhala identity, was being subjected to = an=20 unmitigated and multi-dimensional onslaught from alien forces.

The people were aware of these, but they did not, and could = not,=20 articulate them, because power was firmly in the hands of a = Westernised,=20 comprador bourgeoisie. It was through Soma Thera that the = suppressed=20 feelings of the people found utterance. He personified = Sinhala-Buddhism,=20 becoming a "totemic figure", an "icon", to use the words of the = veteran=20 commentator, Ajith Samaranayake of Sunday Observer.

Soma Thera wove his mission around the axiom that the survival = of=20 Sinhala-Buddhism was necessary for the survival of Sri Lanka. = Because=20 Sinhala-Buddhism is peculiar to Sri Lanka, and gives the country = its=20 uniqueness, its disappearance or even dilution beyond a certain = point,=20 will be the undoing of Sri Lanka itself, it is believed.

Hindu threat

Soma Thera fought several enemies at the same time. But this = writer=20 found his campaign against the popular practice of worshiping = Hindu and=20 local Sinhala Gods and occult forces, to be most unusual. Hindu = practices=20 had gained so much acceptance, that most Buddhist temples had = shrines for=20 Hindu and local Gods. The popular Hindu Gods were Vishnu, Siva, = Murugan=20 (Subramanya) and Ganesh.

Buddhism tells its followers to be self reliant, and not to = depend on=20 Gods and other supernatural forces. Also, the Buddha does not = grant boons.=20 These had resulted in Buddhists habitually deviating from their = religion=20 and turning to the Hindu Gods and spirits to help them get over = life's=20 crises.

Traditional Sinhala-Buddhism (like Buddhism itself ) had not = been=20 dogmatic on this and had accepted the deviation as a necessary = evil.=20 However, the Hindu Gods were accorded a subordinate position, a = secondary=20 status. As the late Gamini Iriyagolle, a well known = Sinhala-Buddhist=20 ideologue said, the Hindu Gods were only meant to protect the = Buddha and=20 Buddhism. They could not supplant or be considered to be greater = than the=20 Buddha, he clarified.

Domestic aide, Shiromi Perera, is an ardent listener of Soma = Thera's TV=20 lectures. She pointed out that, in many Buddhist temples, the = Hindu shrine=20 was in the forefront and the Buddhist one was at the back. " The = minds of=20 many of the worshippers are on the Hindu deities even when they = are bowing=20 before the Buddha!" she observed.

Soma Thera was very troubled by the Satya Sai Baba cult, which = had=20 swept Sri Lanka. The elite of Sinhala-Buddhist society had become = ardent=20 devotees of the Baba and were going to his ashram at Whitefield = near=20 Bangalore at the drop of a hat. The traffic had become so heavy = that the=20 airlines found it profitable to operate services between Colombo = and=20 Bangalore! Like the rationalists in India, Soma Thera was appalled = by Sai=20 Baba's producing wrist watches and gold chains from the air and = giving=20 them to his favourite devotees. He thought it was sacrilegious for = Buddhists to get swayed by such mumbo jumbo.

Soma Thera insisted that men and women come to temples in a = simple=20 white dress, and not in ostentatious and revealing clothes.

"While other regions have defined themselves rigidly, and do = not allow=20 admixture, alien elements have been allowed to get into = Sinhala-Buddhism.=20 There are Hindu Gods in Buddhist temples here, but no Hindu temple = in Sri=20 Lanka has the Buddha in it," pointed out Shiromi. The Hindus say = that the=20 Buddha was an avatar (reincarnation) of Vishnu, but they do not = worship=20 him.

Due to the intense efforts of Soma Thera, in which his = television=20 appearances played a very major role, some Buddhist temples did = away with=20 the Hindu shrines in their midst. But most did not.

Hindu shrines a source of income

For many Buddhist temples, the Hindu shrines were an important = source=20 of income. The temples did get grants from the influential, and = some held=20 lands, but most were poor. And the Buddha would not accept any = offering=20 other than the lotus flower. Money could not be offered to him. = But the=20 Hindu Gods accepted money and the Buddhist devotees were only too = pleased=20 to give generously, if they could get a wish fulfilled. It is = widely=20 acknowledged that income was a very important factor in ensuring = the=20 continuance of Hindu shrines in most Buddhist temples.

Soma Thera's followers admired him for his courage in = propagating a=20 pure, superstition-free Buddhism, but his injunction against the = worship=20 of Hindu Gods was routinely and unabashedly flouted by an = overwhelming=20 majority. His dicta were considered highly desirable from a = purist's point=20 of view, but quite impractical from the point of view of the folk. = According to Samaranayake, Soma Thera did not pursue this campaign = for=20 very long. Perhaps he saw the futility of it.

Argued senior journalist and a devout Buddhist, Mallika = Wanigasundara:=20 " The Buddha never said that one should not worship the Hindu = Gods. He was=20 not dogmatic. When one needed the help of Gods to tide over a = difficulty,=20 one was permitted to seek their help. It is like leaning on a wall = if one=20 is tired."

Wanigasundara pointed out that when the Buddha wanted Sri Lanka = to be=20 protected, he had asked Brahma to do it. But Brahma delegated the = task to=20 Vishnu, which was how the Hindu God, Vishnu, came to be accepted = as the=20 protector of Sri Lanka, she said.

"My visiting Hindu kovils in no way diminishes my adherence to = the=20 teachings of the Buddha," she asserts. "The worship of Hindu Gods = are part=20 our culture and tradition because we brought it with us when we = came from=20 India in ancient times," she said.

The Sinhalese believe that they are Aryan migrants from what is = now=20 Bengal.

Christian proselytism

Towards the end of his life, Soma Thera was very concerned = about=20 conversion to Chistianity and the encroachments on = Sinhala-Buddhist=20 property by Muslims. "He was not against any religion. He was only = against=20 poaching of this sort," as a devotee said.

Conversion to Christianity became a major issue in Sri Lanka = when the=20 Fundamentalist Christian sects, with heavy funding from America = and other=20 countries of the West and also South Korea, entered the scene to = exploit=20 the poverty, lack of economic development, and the displacement = and=20 deprivation brought about by the unending Tamil-Sinhala war. Many = of these=20 new churches registered themselves as companies under the = Companies Act=20 and were borrowing from banks, supposedly for secular welfare = projects.=20 They promised instant cures and solutions to problems, and = enticements=20 were offered to the poor.

The "unethical conversion" menace became so acute that many=20 Sinhala-Buddhist and Hindu leaders began to seek a legal ban on=20 conversions, as in some Indian states.

To wean away the Buddhist poor from the wily evangelists coming = with=20 inducements, Soma Thera would hammer home the point that it was = quite=20 possible to solve the problems of one's life by living according = to the=20 precepts of the Buddha. He would explain that unlike the Christian = churches and priests, the Buddhist temples and their monks were = not meant=20 to distribute goodies and largesse to the congregation. "They are = there=20 only to preach the Buddhist way of live," he would say.

In lecture after lecture, TV programme after TV programme, Soma = Thera=20 spoke about the relevance of Buddhism and Buddhist principles for = the=20 present day world. He took up day to day problems and pointed out = how=20 these could be solved by following the pristine Buddhist precepts. = "He=20 used to appear in a TV series with a well known psychologist and = showed us=20 how Buddhism could help us solve our psychological problems," said = Kantha,=20 a company driver.

Saving Sinhalese from extinction

Soma Thera fought relentlessly for the survival of the Sinhala = people=20 and their culture, which were being threatened by Westernisation = and a=20 striking lack of nationalism. "The Sinhalese absorb other cultures = like a=20 blotting paper," observed Wanigasundara. No wonder then, Sri = Lankans are=20 the most westernised of the South Asian peoples, which is = reflected in=20 their dress and names.

Soma Thera would warn that the Sinhalese might one day be = outnumbered=20 by the Muslims who, he believed, did not adopt birth control and = family=20 planning unlike them. He exhorted the Sinhalese to have more = children to=20 keep Sri Lanka, Sinhala-Buddhist.

Populism

One reason for Soma Thera's immense popularity was that in his = bana=20 (sermon) he spoke on contemporary secular, social, economic and = political=20 problems. He did not hesitate to express, in the strongest terms, = the=20 frustrations of the common man vis-=E0-vis the governments of the = day. "And=20 his bana was always couched in simple Sinhala while most monks = used=20 highfalutin stuff interspersed with quotations in Pali. I found = the latter=20 very boring," said Shiromi.

Soma Thera's was the second Sinhala-Buddhist revivalist = movement in=20 recent Sri Lankan history. The first was led by Anagarika = Dharmapala in=20 the early part of the 20th century.

Both tackled the same problem, namely, Western/ Christian/ = Hindu=20 influences smothering a society lacking in a strong sense of = nationalism=20 and the will to face challenges. Both movements were = inconclusive.

Soma Thera's movement had barely taken off when death snatched = him=20 away. The people of Sri Lanka know that today there is no one to = carry the=20 torch which he lit and bore. That explains the widespread = grieving.

(PK Balachanddran is the Sri Lankan correspondent of = Hindustan=20 = Times)

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