Lanka Rising

P.B. Jayasundara Saga and Triangle of Corruption: politicians, bureaucrat and businessmen

2008-08-02T21:41:00.006+05:30

The Supreme Court order against Treasury Secretary Dr. P.B. Jayasundara to pay Rs. 500,000, the highest ever compensation in a fundamental rights case, has paved the way for another dimension in fight against corruption in Sri lanka. The popular myth spread in Sri Lankan society is that it is politics that is corrupt. But the Supreme Court ruling has clearly exposed all three corners of “Triangle of Corruption” in Sri Lankan society, namely politicians, bureaucracy and Businessmen/multi-national companies.

The Supreme Court petition was filed by Presidential Advisor Vasudeva Nanayakkara in January this year as a private citizen against the highly controversial deal surrounding the LMSL privatization. The case dates back to 2002 following a privatization deal that led to the sale of Lanka Marine Service (Pvt) Limited (LMS) by state-owned Ceylon Petroleum Corporation (CPC) to Sri Lankan conglomerate John Keells Holdings PLC (JKH).

The SC ruled that as then PERC Chairman, Dr. P.B. Jayasundara and Executive Director of JKH Susantha Ratnayake had acted with dishonest intent in the sale of LMSL shares. The Supreme Court ordered Treasury Secretary Dr. P.B. Jayasundara to pay Rs. 500,000, the highest ever compensation in a fundamental rights case. The Supreme Court also ordered that Lanka Marine Services which is under John Keells Holdings (JKH), which was privatized in 2002, be handed over to the government and ordered that the occupiers of the 8.5-acre plot of land should vacate it within one month

The corruption in bureaucracy
The corruption in public sector is deep rooted cancer in Sri Lanka. It is seen everywhere from Police stations to schools and from peon to ministerial secretaries. The SC rule state that P.B. Jayasundera has made certain significant deviations from that stated at the Pre bid Conference that favored JKH. In particular after the bid was accepted Jayasundera agreed to the inclusion of a clause in the CUF Agreement on the basis of which LMSL owned by JKH attempted to stave off competition in the supply of bunkers by others who subsequently obtained licenses from the Minister. The clause agreed to by Jayasundera was struck down by the Court of Appeal as being illegal. Regardless of the position the culprit must be punished and now it is time to act up on SC ruling.

The corruption in private sector
In the SC ruling, it has revealed that JKH had made a false representation of collaboration with Fuel and Marine Market (FAMM) for the purpose of securing the 70 marks to be short listed. This falsity is established by a contemporaneous application made by JKH to the Board of Investment (BOI) for investment relief in which no reference is made to any foreign collaborator.

The tax relief granted to JKH was not permissible under the existing regulations and JKH got an amendment tailor-made for its purpose and secured the tax exemption. This resulted in LMSL which was a tax paying company when owned by the CPC becoming a tax free company when sold to JKH.

Just as much as the politicians are corrupt, so is certain segment in business community. At most times, if the corporates don’t give the money, the politicians won’t be corrupt. The multinational companies in most of the cases try to prtend like clean and fair entities. But in reality those companies are merely going after money and more corrupt than politicians and public sector.

It is evident that the directors of JKH should not only be held accountable, but taken to criminal court and given strict punishment like in Singapore, Japan and China. “There needs to be strict indicators (regulations) given after this so that the business community (together) with high public officials do not rob peoples’ money”. That is why multi national business community always tries to elect politicians and parties that can be danced to their tune. They are spending Billions of Rupees for the political parties which are favoring their agenda rather than interest of the ordinary people of the country.

The corruption in Politics
The petition names more than 30 respondents including Board of Investment (BOI) Chairman Dhammika Perera, former BOI Chairman Arjuna Mahendran, Commissioner General of the Inland Revenue A.A. Wijepala, John Keells Holdings Ltd and its current chairman Susantha Ratnayake, former Minister of Enterprise Development G.L. Peiris and the Attorney General.

In another development, it is reported that the Bribery Commission is looking into the possibility of filing action against Dr. Jayasundara, Ministers Milinda Moragoda (PERC was under him) and Karu Jayasuriya (CPC was under him) on the charge of abusing public property in connection with this deal.

Unfortunately, it is only one of the culprits namely Dr. P.B. Jayasundara that has been punished so far while all the politicians involved in the fraud are still freely doing their business. Different political parties and politicians have responded to the SC ruling in different manner.

Jathika Hela Urumaya (JHU) is reported to have influenced President Mahinda Rajapaksa to accept the resignation letter of the Treasury Secretary, Dr. P.B. Jayasundara. “He is punished by the Supreme Court and needs to be evicted from such high caliber positions,” JHU was quoted. Marxist Janatha Vimukthi Peramuna party also insisted that Jayasundara should resign from his post.

In the meantime, it is reported that Fisheries Minister Felix Perera has offered to pay the Rs. 500,000 fine imposed on Treasury Chief Dr. P. B. Jayasundera by the Supreme Court. He has said that it is unfair to sling mud at officials who could not reply the charges leveled against them in Parliament. Most of the officials are honest officials and I do not mind paying the Rs. 500,000 fine imposed on Treasury Secretary Dr. P. B. Jayasundara Minister of Fisheries Felix Perera said in Parliament on 24th July.

In a political column in Lakbima Sunday News Paper (Aug 02) which is written by UNP Chief Organizer S. B. Dissanayaka has tried his best to justify that this sort of under arm deals are common in Open economy and the ruling should not be considered as a big issue.

All and all, the corrupt politicians, bureaucracy and businessmen are rallying in one side defending each other.If we really need to eradicate corruption and make just society, all the culprits behind frauds must be punished to the maximum. It is only the judiciary that has power to punish corrupt burocracy and businessmen. But we all as voters have the power of the vote to defeat every single corrupt politician in up coming elections. That is why it is very important for the people of the country and judiciary system to collectively play active role to eradicate corruption from our mother land.

Related Posts:
http://lankarising.blogspot.com/search/label/Corruption

Neocolonialism (Conduct of Compradors) – Part 2

2008-07-06T11:21:00.003+05:30

(Continuation of - Neocolonialism (Origin of Compradors) – Part 1 )

The influence of Western rifle on Sri Lankan politics was first witnessed in 1556 when King Buvanekabahu-VII was ‘accidentally’ shot through the heart by a Portuguese, and his grandson, prince Dharmapala, under the ‘protection’ of King Emmanuel of Portugal, ascended the throne of the Kotte Kingdom as Don Juan Dharmapala and his queen, Kusumasana Devi, as Dona Catherina. Later the rifle was supplemented by the Bible and the Portuguese finally had a puppet king in Sri Lanka.

In 1815, the British easily conquered the kingdom of Kandy due to support of comprador leaders in the coastal areas as well as power struggle in up-country elite (‘radala’) leaders. The common people of up country rebelled against the invader in 1818 and Kappetipola later joined the people of Uva-Wellassa. However, the British were able to suppress it by unleashing cruelty.

Thereafter, it was common people who were organizing fights against the foreign colonial invader. The people’s leaders like Weera Puranappu and Gongollegoda Banda under the blessings of the Maha Sangha (Buddhist monks) continued the armed struggle while moral leadership was later provided by Buddhist leaders Ven. Mohottiwatthe Gunananda, Ven. S. Mahinda, Anagarika Dharmapala and many more. They were in the fore front of freedom struggle against military, economic and cultural invasion of colonial British rulers.

By that time of World War II, after more than 300 years of colonization, the British (and their forerunners) have already established local comprador society in Sri Lanka. The British selected this new formed social sector to transfer the power and branded it as the ‘independence’ of Sri Lanka. The transition of power to the local agents was facilitated by first introducing right of vote only to the privileged and wealthy sector of the country. In early 1900’s the so called legislature had only nominal power, but it served the purpose of surfacing docile comprador leaders who are ready to take over the political power of colonial masters.

In September 1946, the United National Party (UNP) was formed under the leadership of D.S. Senananayaka. The Senanayaka family then owned the largest mine of “black gold” which was strategically important for the British that was engaged in World War II.
The UNP leadership was totally consisted of the western influenced new elite (“Mudali”, “Arachhi”) comprador society. The common national leaders who were in real independence struggle namely Ven. Migettuvatte Gunanada Thera, Ven. Hikkaduwe Sri Sumangala Thera, Anagarika Dharmapala or Valisingha Harischandra had no place in this new party. They were in fact became the common enemy of both British rulers as well as the UNP leadership.

On February 4, 1948, Ceylon became an ‘independent’ country within the commonwealth. This was a new façade within a burnished brass plate on the door: Free Ceylon. It was the outward and visible sign of all that the elite had been pressing for since 1910. The structure raised by the British remained intact; inside there was some rearrangement. A number of Ceylonese previously relegated to rooms without a view moved higher up; they could stride the corridors of power with more confidence and even peer out of commanding heights of the structure. For few wealthy, aristocratic families and their relatives and friends it was real independence, and they thoroughly enjoyed its fruits. The mass were given the opportunity to watch ‘Independence Day’ celebrations in big and small towns and to listen to patriotic speeches of the new ‘national’ heroes.

The main opposition political power Lanka Sama Samaja Party (LSSP) too was consisted of leaders of other extreme ideologies of Marxism and Communism which too were molded in Western countries. These communist leaders like Peter Kenaman, Kolvin R. De Silva, N.M Perera too were from either elite comprador families or colonial influenced schools (like Royal college of Ceylon) and British universities.

After the death of D.S. Senanayaka, the leadership of UNP was passed to his son Dudly Senanayaka who became the next Prime Minister. It was the first ancestral political leadership transfer in post ‘independence’ Sri Lanka. Dudly Senanayaka who got leadership by ancestry lacked leadership skills. Therefore, he was marketed to the nation as a ‘gentleman politician’. The third in UNP leadership, Sir John Kothalawala was also from the same comprador society. His sole belonged to Anglican Church and western ‘lumpen’ society than our Sinhala Buddhist values.

In 1958, the nation witnessed the first political revival of the country. It was under the leadership of another elite comprador family. However, S.W.R.D Bandaranayaka showed true commitment to change within himself and apply the same in Sri Lankan politics. The common people and national and religious leaders rallied around Sri Lanka Freedom Party (SLFP) under S.W.R.D Bandaranayaka. This was the first time UNP and its pro colonial policies were challenged. In 1958, the common people who lost independence in 1815 were able to elect a leader who presented national agenda as an alternative for the agenda of colonial servents. After the overwhelming win, he kept his promises and took steps to win back the political and economic freedom to the common people from British colonial masters and their local comprador families. He initiated regaining of Trincomale Harbor from British, acquiring the excessive lands (which were mostly acquired from common people by British colonial rulers and later transferred to local comprador families as ransom for their serving), peoplisation of transportation. But the elite comprador families who lost their political power did not tolerate this and gunned down him before he was able to fulfill the mandate of the people.

Unfortunately, S.W.R.D Bandaranayaka had no time to establish firm secondary level leadership to continue his political philosophy and his death resulted into another ancestral political dynasty. The immature political leadership of Sirimavo Bandaranayaka was evident when she was under the grip of Marxist leaders like Dr. N.M. Perera who did not have the feel of the pulse of the people. This ultimately led to the downfall of Sirimavo Bandaranayaka government.

In 1978, after 30 year since ‘independence’, another long waited comprador, old fox Junius Richerd Jayawardana got the opportunity to grab the political power of Sri Lanka. His victory was more due to the frustration of people due to extreme economic theory of Marxist leader Dr. N.M Perera as well as sugary promises of wily J.R. He promised of ‘justice society’ and we all witnessed his so called ‘justice society’ consist of political victimization, political thuggery and corruption. People were convinced JR as a strong leader, but his real leadership qualities were evident when LTTE terrorism was spreading like a cancer and JVP rebelled against him. Old and helpless J.R was later pushed to the wall by the Indian Prime Minister Rajeeve Ghandhi and we are still suffering from the affects of Indo-Lanka ‘peace’ agreement. J. R. was then branded as ‘Yankee Dickey’ for his colonial biased politics, but his colonial masters were not in his side when he was struggling with Indian influence. J. R. left Sri Lankan politics with a set of broken promises when the country was like a torch burning at both ends due to LTTE terrorism in North and JVP insurgency in the South.

Related Posts:
- Neocolonialism (Origin of Compradors) – Part 1

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

2008-06-21T22:39:00.009+05:30

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.

Related Posts:
- Maharagama Chinthanaya (Aug 20, 2007)

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

2008-06-15T21:36:00.007+05:30

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

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

2008-06-14T21:49:00.007+05:30

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

Related posts:
- Neocolonialism (Origin of Compradors) – Part 1

Rajapaksa brothers vs. Wickramasingha brothers

2008-06-08T22:33:00.002+05:30

“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.

Related Posts:
- Fishy leader and media water
- Dumb and Dumbers

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

2008-06-01T15:02:00.007+05:30

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.

Decisive factor on winning or loosing fight against terrorism

2008-05-26T23:31:00.001+05:30

The Sri Lankan nation has to decide on if we are going to fully defeat and eradicate terrorism from this emerald island or are we going to mere control terrorism and enter into another round of bargaining with terrorists. Now we have no doubt at all that our heroic military forces are well within the reach of defeating LTTE terrorists in their own den in Wanni jungle.

Unfortunately we are a sort of miserable nation that has let the development and progress of individual into various myths including horoscope, auspicious time (nakataha, rahu kalaya). We have let ruling and manipulating the national policies into the hand of feeble politicos, so called international community, media and INGO mafia. Finally we have let protecting our motherland into the hand of military forces alone and behaving like bunch of dumbs in the south. We are always expecting others to do our own duties.

This is the very reason why we are still witnessing bomb blasting in public transport. Its only one September11 th incident in USA and single London bomb blasting occurred in UK and there were no subsequent attacks or blasts thereafter. It is not only due to immense willpower of respective nations to fight against terrorism and win their civil right of life but also taking practical steps and dedication to prevent possible attacks which made this possible.

But as a nation we are still behaving like a bunch of Polio patients even after dozens of bomb blasting in public transport vehicles. All of those blasting were due to parcel bombs placed in the racks of busses or trains. After each and every blast the government is shouting at the people requesting more vigilance and the commuters are asking the government to tighten the security. But it is very clear that it is not possible to fully prevent this type of attacks as long as total ban on keeping parcels on the rack of public transport vehicles is imposed. On the other hand a single person can not keep track of each and every bag and those unknown bags will create fear/terror on the individual. You may prevent few, but terrorists always have a chance to succeed.

The target of every attack is not only killing those individual victims, but to create fear-psychosis in the society and force them to another cycle of negotiation with terrorists. Therefore, it is very important that terrorists are not given a slightest of opportunity to carry out their coward attacks. The important point is to prevent terrorists from placing bombs and not later finding them and subsequently defusing.

It will only take another couple of months for our valiant soldiers to march into the den of terrorists in Killinocchi kill the remaining goons who have never been in the front of the battle field. If Sri Lankan nation is not crippled with Polio, they should be able to curb the small inconvenience for this short time period and refrain from keeping their bags and parcels in racks. On the other hand minister and other officials should act proactively and temporally impose ban on keeping parcels on the racks.

If the nation is not physically crippled and the government is not mentally crippled we can certainly win over this operation against terrorism. Only history will decide if Sri Lankan nation is physically and mentally capable of it.

Related posts:
- Bomb blasting in public transport – Ruthlessness Vs. recklessness
- It’s our country and our freedom fight against terrorism
- Testing time for Sri Lankan nation

Pilliyan’s Visit to Dalada Maligawa and crocodile tears of looters of Jaffna library

2008-05-22T00:53:00.006+05:30

One of the very first functions of Chief Minister of Eastern province was to visit Sri Dalada Maligawa in Kandy. This happened to be a historic occasion in Sri Lanka history. Sri Dalada Maligawa was attacked by LTTE terrorists in 1995 killing many devotees and severely damaging the sacred place. Dalada Maligawa is the most sacred place of whole Buddhist world where tooth relic of the Buddha is placed. Sri Lankan Buddhists are privileged to have this holy asset that is respected by millions of Buddhists in the world. From ancient days the tooth relic is cared and worshipped in similar manner to worshipping the living Buddha.

It is sheer cultural jealousy of LTTE terrorists that lead to attack of Sri Dalada Maligawa. Not only Dalada Maligawa, but also Jaya Siri Maha Bodhi (Bo tree) of Anuradhapura was made a blood bath by ruthless LTTE terrorists. Hundreds of devotees were brutally gun down on a poya day. There were mass murdering of Buddhist monks in Aranthalawa and many other occasions. In each of those occasions, rulers appeared in the media and tried to convince the nation that those acts were merely to agitate Sinhalese. They never dared to call those inhuman exercises as acts of hatred and terror. Our so called leaders were indirectly uttering that Sinhalese always looking for oppress Tamils and LTTE is exploiting it. But those having their foot in this mother land know that even 1983 riots was mainly sphere headed by thugs of UNP who were thrilled after lamp and pot racket in the 1982 election and burning of Jaffna library as part of election violence in Jaffna local election.

After long political coma, the Sri Lankan nation took a courageous decision in the last presidential election electing a leader who can account for the nation and deal with terrorism. The government has not only succeed in defeating terrorism, but equally proved the Sri Lankan nation that terrorism is the enemy and not the Tamil community. In 88/89 period Sinhala youth rebel against the fascist rule of the government and they are now given an opportunity to fight against the system in democratic manner. This government has extended the same opportunity to the ex-rebel Karuna/Pilliyan fraction to come into democracy and solve their problems in democratic manner.

When Pilliyan visited Dalada Maligawa, it was not a strange experience for those who are familiar with Buddhist literature and hold Buddhist values. There are plenty of related Jathaka stories which includes containing of ‘Angulimala’, ‘Alawaka’, ‘Nalagiri’ etc..No sooner they were restrained; they were no longer branded and cornered as dodgy, but given an opportunity to enter into mainstream society.

It is those who spread ethnic hatred by burning Jaffna library, loot the innocent Tamil by way of using arrogant political power are now shading crocodile tears on Pilliyan’s visit to Dalada Maligawa. Still LTTE terrorists in North are trying to exploit hatred of burning Jaffna library by not allowing full functioning of it. Here in South the same role is played by petty opportunistic bankrupt politicians who are now throwned into the dustbin of contemporary history.

We all Sri Lankans must commend the courage of Pilliyan to visit the Dalada Maligawa which once they destroyed and making a public statement on their wrong doing. We must equally praise the Maha Nayaka theroes for accepting Pilliyan as another human being who has come back to civilized path and blessing him in his new journey. We all Sinhalese and Tamil have our values deep rooted in our cultures. It is those who are molded and brought up in post colonial palaces and still serving their Anglo Christian masters in the west that is howling against advent of Pilliyan into Democracy while cuddling blood hungry LTTE terrorist leader Prabakaran!

The life of the Buddha, the great teacher of all being

2008-05-18T16:09:00.005+05:30

The Buddha was born as a human being and became the enlightened one with his own effort and long struggle. It was simply the compassion towards all being that led the Buddha to preach his finding (dhamma). Thus he became the teacher of not only human being but for all other super human beings including gods of higher realms. His doctrine consist of anithya (impermanence), Dukkha (non satisfactoriness, suffering) and Anathma (no self, soul or control) nature of every being fully disclosed the reality of life. His teaching has guided millions individuals to liberate from suffering and also make this world a better habitable place. Even today there are millions of followers of the great teacher and many other schools and religions have adapted some part of his great teaching. Without his great disclosure of Dhamma, we all would have been fighting each other in crave and ignorance. The Vesak day is a great opportunity to contemplate the life of the great teacher and his good qualities.

Birth
On the Vesak full moon day of May, in the year 623 B.C. there was born in the Lumbini[1] Park at Kapilavatthu[2], on the Indian borders of present Nepal, a noble prince who was destined to be the greatest religious teacher of the world.

His father was King Suddhodana of the aristocratic Sākya[3] clan and his mother was Queen Mahā Māyā. As the beloved mother died seven days after his birth, Mahā Pajāpati Gotami, her younger sister, who was also married to the King, adopted the child, entrusting her own son, Nanda, to the care of the nurses.

On the fifth day after the prince's birth he was named Siddhattha which means "wish fulfilled". His family name was Gotama.

Education
As a Royal child, Prince Siddhattha must have received an education that became a prince although no details are given about it. As a scion of the warrior race he received special training in the art of warfare.

Married Life
At the early age of sixteen, he married his beautiful cousin Princess Yasodharā who was of equal age. For nearly thirteen years, after his happy marriage, he led a luxurious life, blissfully ignorant of the vicissitudes of life outside the palace gates.

With the march of time, truth gradually dawned upon him. His contemplative nature and boundless compassion did not permit him to spend his time in the mere enjoyment of the fleeting pleasures of the Royal palace. He knew no personal grief but he felt a deep pity for suffering humanity. Amidst comfort and prosperity, he realized the universality of sorrow.

Renunciation
Prince Siddhattha reflected thus:"Why do I, being subject to birth, decay, disease, death, sorrow and impurities, thus search after things of like nature. How, if I, who am subject to things of such nature, realize their disadvantages and seek after the unattained, unsurpassed, perfect security which is Nibbāna!" "Cramped and confined is household life, a den of dust, but the life of the homeless one is as the open air of heaven! Hard is it for him who bides at home to live out as it should be lived the Holy Life in all its perfection, in all its purity.[4]"

One glorious day as he went out of the palace to the pleasure park to see the world outside, he came in direct contact with the stark realities of life. Within the narrow confines of the palace he saw only the rosy side of life, but the dark side, the common lot of mankind, was purposely veiled from him. What was mentally conceived, he, for the first time, vividly saw in reality.

Realizing the worthlessness of sensual pleasures, so highly prized by the worldling, and appreciating the value of renunciation in which the wise seek delight, he decided to leave the materialistic world in search of Truth and Eternal Peace.

When this final decision was taken after much deliberation, the news of the birth of a son was conveyed to him while he was about to leave the park. Contrary to expectations, he was not overjoyed, but regarded his first and only offspring as an impediment.

The palace was no longer a congenial place to the contemplative Prince Siddhattha. Neither his charming young wife nor his lovable infant son could deter him from altering the decision he had taken to renounce the world. He was destined to play an infinitely more important and beneficial role than a dutiful husband and father or even as a king of kings. The allurements of the palace were no more cherished objects of delight to him. Time was ripe to depart.

Great was his compassion for the two dear ones at this parting moment. Greater was his compassion for suffering humanity. He was not worried about the future worldly happiness and comfort of the mother and child as they had everything in abundance and were well protected. It was not that he loved them the less, but he loved humanity more.

Leaving all behind, he stole away with a light heart from the palace at midnight, and rode into the dark, attended only by his loyal charioteer. Alone and penniless he set out in search of Truth and Peace. Thus did he renounce the world. It was not the renunciation of an old man who has had his fill of worldly life.

It was not the renunciation of a poor man who had nothing to leave behind. It was the renunciation of a prince in the full bloom of youth and in the plenitude of wealth and prosperity -- a renunciation unparalleled in history. It was in his twenty-ninth year that Prince Siddhattha made this historic journey.

He journeyed far and, crossing the river Anomā, rested on its banks. Here he shaved his hair and beard and handing over his garments and ornaments to Channa (charioteer) with instructions to return to the palace, assumed the simple yellow garb of an ascetic and led a life of voluntary poverty.

The ascetic Siddhattha, who once lived in the lap of luxury, now became a penniless wanderer, living on what little the charitably-minded gave of their own accord.
He had no permanent abode. A shady tree or a lonely cave sheltered him by day or night. Bare-footed and bare-headed, he walked in the scorching sun and in the piercing cold. With no possessions to call his own, but a bowl to collect his food and robes just sufficient to cover the body, he concentrated all his energies on the quest of Truth.

Search for truth
Having left behind his home and family, the Bodhisatta or "seeker of enlightenment" (as he is now called) headed south for Magadha (present-day Bihar), in whose environs small groups of seekers were quietly pursuing their quest for spiritual illumination, usually under the guidance of a guru. At the time northern India could boast of a number of accomplished masters famous for their philosophical systems and achievements in meditation. Prince Siddhattha sought out two of the most eminent, Alara Kalama and Uddaka Ramaputta. From them he learned systems of meditation which, from the descriptions in the texts, seem to have been forerunners of Raja Yoga. The Bodhisatta mastered their teachings and systems of meditation, but though he reached exalted levels of concentration (samadhi), he found these teachings insufficient, for they did not lead to the goal he was seeking: perfect enlightenment and the realization of Nibbana, release from the sufferings of sentient existence.

Change of method (the path of asceticism)
Having left his teachers, the Bodhisatta adopted a different path, one that was popular in ancient India and still has followers today: the path of asceticism, of self-mortification, pursued in the conviction that liberation is to be won by afflicting the body with pain beyond its normal levels of endurance. For six years the Bodhisatta followed this method with unyielding determination. He fasted for days on end until his body looked like a skeleton cloaked in skin; he exposed himself to the heat of the midday sun and the cold of the night; he subjected his flesh to such torments that he came almost to the door of death. Yet he found that despite his persistence and sincerity these austerities were futile. Later he would say that he took the path of self-mortification further than all other ascetics, yet it led, not to higher wisdom and enlightenment, but only to physical weakness and the deterioration of his mental faculties.

The Middle Path
The ascetic Gotama was now fully convinced from personal experience of the utter futility of self-mortification which, though considered indispensable for Deliverance by the ascetic philosophers of the day, actually weakened one's intellect, and resulted in lassitude of spirit. He abandoned for ever this painful extreme as did he the other extreme of self-indulgence which tends to retard moral progress. He conceived the idea of adopting the Golden Mean which later became one of the salient features of his teaching, one which balanced proper care of the body with sustained contemplation and deep investigation. He would later call this path "the middle way" because it avoids the extremes of sensual indulgence and self-mortification. He had experienced both extremes, the former as a prince and the latter as an ascetic, and he knew they were ultimately dead ends.

To follow the middle way, however, he realized he would first have to regain his strength. Thus he gave up his practice of austerities and resumed taking nutritious food. At the time five other ascetics had been living in attendance on the Bodhisatta, hoping that when he attained enlightenment he would serve as their guide. But when they saw him partake of substantial meals, they became disgusted with him and left him, thinking the princely ascetic had given up his exertion and reverted to a life of luxury.

The Buddhahood
Now he was alone, and complete solitude allowed him to pursue his quest undisturbed. One day (now we call Vesak full moon poya day), when his physical strength had returned, he approached a lovely spot in Uruvela by the bank of the Nerañjara River. Here he prepared a seat of straw beneath an asvattha tree (later called the Bodhi Tree) and sat down cross-legged, making a firm resolution that he would never rise up from that seat until he had won his goal. As night descended he entered into deeper and deeper stages of meditation until his mind was perfectly calm and composed. Then, the records tell us, in the first watch of the night he directed his concentrated mind to the recollection of his previous lives. Gradually there unfolded before his inner vision his experiences in many past births, even during many cosmic aeons; in the middle watch of the night he developed the "great insight eye" by which he could see beings passing away and taking rebirth in accordance with their karma, their deeds; and in the last watch of the night he penetrated the deepest truths of existence, the most basic laws of reality, and thereby removed from his mind the subtlest veils of ignorance. When dawn broke, the figure sitting beneath the tree was no longer a Bodhisatta, a seeker of enlightenment, but a Buddha, a Perfectly Enlightened One, one who had attained the Deathless in this very life itself.
For several weeks the newly awakened Buddha remained in the vicinity of the Bodhi Tree contemplating from different angles the Dhamma, the truth he had discovered. Then he came to a new crossroad in his spiritual career: Was he to teach, to try to share his realization with others, or should he instead remain quietly in the forest, enjoying the bliss of liberation alone?

Teaching the Dhamma
At first his mind inclined to keeping quiet; for he thought the truth he had realized was just too deep for others to understand, too difficult to express in words, and he was concerned he would just weary himself trying to convey his realization to others.

The Buddha then gazed out upon the world with his profound vision. He saw that people are like lotuses in a pond at different stages of growth, and he understood that just as some lotuses close to the surface of the water need only the sun's rays to rise above the surface and fully blossom, so there are some people who need only to hear the noble teaching to win enlightenment and gain perfect liberation of mind. When he saw this his heart was stirred by deep compassion, and he decided to go back into the world and to teach the Dhamma to those who were ready to listen.
The first ones he approached were his former companions, the five ascetics who had deserted him a few months earlier and were now dwelling in a deer park at Sarnath near Benares. He explained to them the truths he had discovered, and on hearing his discourse they gained insight into the Dhamma, becoming his first disciples. In the months ahead his following grew by leaps and bounds as both householders and ascetics heard the liberating message, gave up their former creeds, and declared themselves disciples of the Enlightened One.

Each year, even into his old age, he would wander among the villages, towns, and cities of the Ganges plain, teaching all who would lend an ear; he would rest only for the three months of the rainy season, and then resume his wanderings, which took him from present Delhi even as far east as Bengal. He established a Sangha, an order of monks and nuns, for which he laid down an intricate body of rules and regulations; this order still remains alive today, perhaps (along with the Jain order) the world's oldest continuous institution. He also attracted many lay followers who became devoted supporters of the Master and his Sangha.

The parnibbana (passing away)
After an active ministry of forty-five years, at the ripe age of eighty, the Buddha headed for the northern town of Kusinara. There, surrounded by many disciples, he passed away into the "Nibbana element with no remainder of conditioned existence," severing forever his bondage to the round of rebirths.

He was born as a human being and learnt and experienced the reality of every being. He had a long struggle to find a way out of suffering of beings and finally find the cause of it and the solution with his own wisdom. It was simply the compassion towards the human being that led the Buddha to preach his unique finding (dhamma). Even after 2550 years, people who follow his teaching pay their gratitude to the great master.

References:
- The Buddha and His Teachings by Venerable Narada Mahathera
- Buddhism in a Nutshell by Narada Mahathera
- The Buddha and His Dhamma by Bhikkhu Bodhi
- Life of the Buddha in pictures

[1] A pillar, erected at this sacred spot by King Asoka, still stands to this day to commemorate the event.
[2] The site of Kapilavatthu has been identified with Bhuila (Bhulya) in the Basti district, three miles from the Bengal and N. W. Railway station of Babuan.
[3] Gotama is the family name, and Sākya is the name of the race to which the Buddha belonged.
[4] Majjhima Nikāya, Part 1, Mahā Saccaka Sutta, No. 36

Defence.lk defeat Tamilnet in popularity

2008-05-12T22:26:00.007+05:30

The winning or loosing of a war is not solely determined by the gun power of the battlefield. It is moral support for person behind those weapons that matters most. It is not only those individuals in the battlefield, but the will power and aspiration of the whole nation that build up the necessary momentum to defeat the enemy. When Mahinda Rajapaksa government was elected by the common people of the country, the arm forces of the Sri Lankan government had been fighting against LTTE terrorism for over two decades. It is the same security forces that has fully cleared and restored democracy in entire Eastern province and they are now tirelessly marching towards the den of terrorist leader Prabakaran in all fronts.

It is military and more importantly political leadership that has made the difference. For the first time, the government set clear vision in importance of defeating terrorism by all means. Importantly, the government never let down the security forces. There were neither political bribing for Ealam policies nor give into military pressure in the form of bomb blasting targeting civilians and politicians. The civilians showed the same determination and their only request after each and every massacre by LTTE is to crush terrorism at the earliest possible time. Therefore, the soldiers in the battlefield have the confidence that their effort is not going to be jeopardized or undermined by the politicians in Colombo.

Media plays crucial role in all aspects of the war. It plays a essential role not only in getting the support and collaboration of the common people, but winning the support of the international community as well. When this government came to power, it was only Tamilnet that has been dominated in spreading war related news in the net. Most of the leading world media networks were referring to the news published by Tamilnet because government did not have an effective mechanism broadcast the truth. On the other hand, despite the brutality of acts of LTTE terrorists, Tamilnet site had managed to create a professional impression in presenting their version of news thereby whitewashing all the blood in tiger’s hand.

The government’s reply to Tamilnet was the introduction of new Defence.lk site. While Tamilnet has been operated for decades, Defence.lk has only about two years of life in the web. Defence.lk site started in the flavor of just another boring government web site. But quickly it learned and adapted to become the leading news provider in the fight against LTTE exposing true nature of LTTE terrorists.When troops are nearing the LTTE tiger den in Kilinocchi, the Defence.lk site has now silently overtaken the popularity over the Tamilnet site. Alexa web ranking is the most popular public web ranking system in the net. It remotely collects web usage data from the Internet users to analyse the daily traffic of the poular web sites. According to Alexa web ranking, now Defence.lk has crossed the popularity and user reach over Tamilnet.

It is only a small percentage of Sri Lankans that have access to internet. Therefore, this clearly indicates that now international community trust defence.lk site for security related news in Sri Lanka. LTTE can no longer target civilians in mass murdering and fool the international community by spreading wrong information using their news network. This victory in media campaigning is as important as capturing Thoppigala and Madu. So all the people who support the fight against terrorism should celebrate this victory and commend the media front of the defense ministry.

Ref:
http://www.alexa.com

The result of the election: the victory for democracy and defeat for separatist terrorism

2008-05-11T21:26:00.006+05:30

The long march of democracy in Eastern province started with the liberation of Mavillaru sluice gate from LTTE and restoring the supply of water for the innocent farmers in the area. It was a time when LTTE artillery were even targeting Tricomalee town and strategic Navy camp as a result of shameful CFA signed by UNP leader Ranil Wickramasingha and Prabakaran. The monks of JHU timely influenced the government to take speedy action at a time when new UPFA government seemed to be trapped with the CFA signed by previous UNP leadership. The success of Mavillaru operation not only prevented another attempt of LTTE to chase away Sinhala and Muslim farming community from Eastern province, but also mark the beginning or new democratic era in Eastern province.

Demilitarization
It was clear military and political leadership that resulted in those limited military operations to continue until whole Eastern province is liberated and LTTE terrorists are chased away. The breakaway Karuna fraction of LTTE played a substantial role in defeating LTTE in key urban areas including Vakarae in Batticaloa District. The Karuna fraction went into extend that they even operated suicide attacks against Wanni LTTE carders.

Development
The government correctly identified that peace without progress can sink people’s hopes fast. The province was in urgent need of improving the infrastructure facilities and supportive services, which are prerequisites for accelerated development. Recognizing this imperative, the GOSL set up a comprehensive three year development plan as part of the Eastern Revival, a programmed to improve the infrastructure facilities and uplift the living conditions of the people in the East. It is again evident that various ‘rights’ organizations backed by INGO’s are no longer interested in developing the Eastern province and it is GOSL and its ministries that are playing a key role in development activities of the East.

Democratization
By conducting the provincial council elections, the government has completed its endvour of liberating Eastern province. Democratization started with conducting elections for local government bodies in Batticaloa district. While JHU initiated the military offensive against LTTE in Eastern province, JVP played leading role in establishing logistical ground for separate Eastern province.

The liberation of Eastern province got the political flavor when UNP leader Ranil Wickramasingha stated that liberation of Thoppigala is mere capturing a forest. UNP’s attitude towards the military operation against LTTE was further evident when UNP media spokesman Laksman Kiriella, in their weekly media briefing, mentioned that “Any bull can wage a war”. It was clearly an insult to brave soldiers who have risk their own lives to preserve independence of motherland and liberation of people from LTTE fascist terrorists.

When the government called for the elections in the Eastern province, UNP was more interested in finding reasons to evade the election than genuine interest in contesting. UNP’s stand was pretty much in line with the stand of LTTE that strongly opposed in establishing separate provincial council for Eastern province. However, UNP could not find a genuine reason to stay away from the election and therefore UNP formed a coalition with Hakeem fraction of SLMC. Ironically, it is only Ranil Wicramasingha and Rauf Hakkem that has signed accords with LTTE leader Prabakaran and both of them are still in the same political trail even after LTTE is defeated and chased away from the Eastern province. When Tamil political parties like TMVP openly canvassed for separate Eastern identity, UNP is still advocating merger of North and Eastern provinces (basis of Ealam).

UNP’s main political theme in the election campaign was demilitarizing of Pilliyan fraction. Pilliyan group has been playing strategic role in defeating LTTE in the eastern province and defending the area from infiltration of LTTE carders from Wanni jungle. This has greatly eased burden from the government security forces in the East thereby allowing them to focus in operations in the Wanni jungle in the North. As usual, UNP became the voice of Wanni tigers and Ranil Wickramasingha played the role of political psyloc demanding full disarmament of anti LTTE Pilliyan fraction in their transition period when government is still engaged in full scaled war against LTTE terrorists. Although LTTE’s proxy party TNA indirectly campaigned for UNP, the result clearly shows that LTTE’s political stand is no longer imperative among Tamils in the Eastern province.

The challenge of new East
The people of Eastern province have sealed the military victory against separatist terrorism by winning the UPFA in the election. The UPFA list consisted right mix of candidates from Tamil, Sinhala and Muslim communities and the people of the Eastern province has exhibited that they have high hope in democracy. Now it is the responsibility for the elected representatives in the Eastern provincial council to take up most of the political responsibilities in developing their home land and live in peace and harmony.

The agenda of LTTE: Formulating infertile political leadership in the country

2008-04-28T08:50:00.005+05:30

For over two decades, it is only a single military and political leadership that has been prevailing under the fascist rule in the Wanni jungle. That is LTTE self appointed supremo Piripaharan. In the mean time, there have been five presidents ruling the country and military leadership has passed from hand to hand due to logistics and other rules of the country. Piripaharan is having only a single mission that is to defend and rule his territory by fascist iron fist. He has simply killed and eliminated political and military threats from the Tamil society. In the contrary, the political leadership in the South has to pay attention to multitude of problems of the country ranging from economic development to social and political issues.

LTTE political wing with the support form of INGO’s have actively involved in destabilising economy and political structure in the south. The well planed killing of political leadership of the country is a key part of the master plane of LTTE. It started with killing the political leadership of Tamils. The long list started from the killing of Alfrad Doreappa who was the Mayer of Jaffna and then the list of killing spans Amirthalingam, Thiruchelvam, Yoganathan, Laksman Kadiragaramar and Jeoraj Fernadopulle and many more. The LTTE has silently removed the educated Tamil community from politics and paved the way for mere puppet politicians to get open license to represent Tamils on behalf of Piripaharan. Only a handful of leaders like EPDP leader Duglas Devananda and Ananda Sangari managed to survive. Still their politics is confined to liberated area due to threats from the LTTE terrorists. Mr. Devanada has miraculously survived dozens of close assassination attempts mostly due to his own skill and vigilance. He is a great example for politicians to know how to combat terrorism effectively and professionally. You can not win over terrorism by being an easy target of the killer. First one must safeguard his own life so that he can work on plan to hunt the hunter. That is how leaders like Devananda have preserved even a slightest hope of democracy in the Tamil society.

In parallel to eliminating leadership of Tamils in the North, LTTE unleashed the same tactics in the South. Since 1977, UNP had been long ruling the country and UNP leadership under J.R Jayawardana let the LTTE separatist terrorism to spread beyond control. While the old selfish fox was succumbed to natural death, all his secondary leadership in the UNP became victims of LTTE. The chain of killings started from killing of Ranjan Wijayarathna who had wowed to crush LTTE in similar manner that he had crushed insurgency of JVP in the South. However he proved to be only a boaster than actual leader and became a soft target to a LTTE suicide bomber. From that day we have seen quite a number of so called ‘leaders’ who are shouting and setting days to crush terrorism, but they were not even able to care about their own security. If a leader is not even caring of his own security, how can the Sri Lankan nation count on those leaders to liberate our emerald island from the terrorists?

The LTTE hunting list of UNP leadership included R. Premadasa, Gamini Dissanayaka, Lalith Atulathmudali, Gamini Premachandra, Weerasingha Mallimaracchi, etc. LTTE created the vacuum in UNP leadership by killing all the genuine second level leadership and the result was a mere character like Ranil Wickramsingha to get the leadership of the UNP. Ever since, both LTTE and their INGO supporters have cashed in both political and military fronts.

Now LTTE is eying to create similar situation in the UPFA government as well. So far LTTE has successfully targeted key cabinet ministers C.V. Gunarathna, Laksman Kadiragaramar and Jeoraj Fernadopulle. However LTTE has been failed in assassinate attempts of ministers Nimal Siripala and Mahinda Samarasingha in the political arena, Gotabaya Rajapaksa in defense segment and Major General Sarath Fonseka in the very military front.

If we allow LTTE to prune our leaders in political, military or administrative fields, it will result in infertile, incapable and puppet leaders to immerge and that is what LTTE is eying for in their long term political and military strategy. This type of weak leaders has no option but to negotiate and cohabit with terrorists. International community can easily manipulate this type of puppet. INGO agents find safe heaven under these so called leaders and therefore INGO media agents always inflate and promote white feather of these weak (so called) leaders as mark of humanity and peace, dependency on international community as great diplomatic relations. That is when people have to push or drag so called leaders rather than leader providing vision and initiative.

Leadership is something that can not be artificially crated within a selected personality. It is skills evolved due to natural competition and experience that create great leaders. Regardless of color or supporting political party, we all Sri Lankans must emphasize the need of safeguarding our leaders before it is too late. That is why we all must unite in defending our leaders in fight against LTTE fascist terrorism. The government also has a responsibility to provide security for all the leaders without considering their political stands, because leaders are great assets of the country that any political party, and above all, the country can benefited.