Case of a modern day Arahant – II
Posted on October 2nd, 2017

By Rohana R. Wasala

September 16, 2017

(What was published in The Island of September 18, 2017 under same title was an edited version of the concluding part of my article. The following re-revised text is closer to the original.)


Incidentally, disparagement or what appears to be attempted desacralization of the Tooth Relic by various individuals  is not new. The famous Colonel Olcott (1832-1907), who greatly contributed to the revival of Buddhism in Sri Lanka and who initiated a school system for the education of the children of Sinhalese Buddhists (something denied them under the British), showed little respect for the Tooth Relic. When Anagarika Dharmapala, Olcott’s junior colleague in his Buddhist work, quarreled with him over this, Olcott abandoned his longstanding friendship with him. A well known Buddhist teacher of the time associated with the activities of Buddhist Theosophical Society, and later made head of a school founded by Olcott, who probably shared the latter’s skepticism regarding the authenticity of the Tooth Relic, caused great displeasure and consternation among the Buddhist public when he used the same comparison that Ven. Samanthabhadra Thera used a few weeks ago to describe the Tooth Relic. The American’s knowledge of Buddhism and his practice had so impressed Anagarika Dharmapala that he claimed that Olcott was an Arahant!  In spite of his reluctance to accept the genuineness of the Tooth Relic , Olcott had a clear understanding of its inestimable importance for the Sinhalese as a historical and cultural symbol, which has not changed to this day. The Dalada Maligawa or the Temple of the Tooth Relic is regarded as the palladium of the Buddhist world, particularly the Theravada Buddhist world. There was also the time-honoured royal tradition that the Sinhalese monarch had to have the custodianship of the Tooth Relic to gain legitimacy as sovereign over the country, of which the British were so powerfully convinced during the famous 1818 Rebellion. Authentic or not, the Tooth Relic has not lost its symbolic value for the Sinhalese Buddhists. (There is an interesting account of the opposing views of the genuineness of the Tooth Relic during that period on pp. 192-5 of senior politician Dr Sarath Amunugama’s book titled THE LION’S ROAR Anagarika Dharmapala & the Making of Modern Buddhism” {Vijitha Yapa, 2016} to which I owe most of the information in this paragraph; but the bit about the sacred relic being  dishonoured by a Buddhist teacher of the Anagarika’s day is not from that source.)

Ordinary Buddhists  know about the symbolism involved in Buddhist ritual worship. Objects of veneration such as sacred relics, the Bodhi tree, dagabas enshrining relics or things believed to have been used by the Buddha, statues of the Buddha hewn out of rock or sculpted using other materials symbolize the Buddha. Buddhists express devotion to the Buddha who resides in their hearts. In fact, their veneration extends to the Dhamma and Sangha as well, all three together known as the Triple Gem. Buddhist worship does not include praying to the Triple Gem or to any deity. Whereas devotees of theistic religions pray to the god they believe in, particularly in times of distress, Buddhists turn to the Triple Gem. ‘May the Triple Gem Protect You’ corresponds to similar formulas in theistic religions. But Buddhists only pay homage to the Buddha, Dhamma and Sangha, reflecting on their virtues and express their devotion to them. This is in order to morally strengthen themselves through the ‘power’ of the Triple Gem. Actually, the power that protects them is within themselves, which Buddhism teaches them to tap (by following the Dhamma, without succumbing to superstitious beliefs). So, when Buddhists worship at the Temple of the Tooth Relic, or at a dagaba enshrining the Frontal Bone Relic, or other sacred relics, they are not indulging in superstition; they are not committing an akusala kamma (an unwholesome volitional activity) that will lead to birth in a distressful plane of existence, as Ven. Samanthabhadra Thera erroneously warns.

Buddhists know   that the essence of Buddhism is expressed as the Four Noble Truths. Mere worship of something considered sacred is not central to Buddhism. However, this knowledge is not necessarily apparent when Buddhists engage in normal devotional observances. Of course, in ritual worship the (really extraneous) liturgical aspect is given prominence. But, with regard to offerings or puja, Buddhists are regularly reminded that offerings in Buddhism are of two types: amisha puja and pratipatti puja. (This we were taught when we were small kids.) The first means showing respect to the Buddha by offering flowers, food, lighting lamps or burning incense before a Buddha statue, a sacred relic, or some object believed to have been sanctified by physical association with him. The better way to show respect/pay homage to the Buddha, however, is the second, which involves cultivating sila (virtue or morality), Samadhi (concentration achieved through mental discipline) and panna (wisdom). The Buddha’s teaching went ‘against the current’ (patisotagami) in that it deviated from the normal religious traditions of the day, which, he explained, were designed to feed  the egoistic desires of human beings (e.g., imagining a supreme power that is supposed to protect one like a father does his children, perhaps, and believing in an eternal soul, that ensures one’s preservation for eternity). It appears that the Buddha devoted all his life to the task of curing people of the affliction called religion.

This idea of religion as an affliction I owe to Richard Dawkins (b. 1941), University of Oxford  professor, who is a noble human being I greatly admire. He is famed as the world’s foremost evolutionary biologist; his speciality is study of evolution from a gene-centred perspective, in which he has introduced to the world of science, among other contributions, the concept of the meme, which he elaborates in Chapter 11 of his THE SELFISH GENE (Oxford University Press, 1st pub. 1976). The meme idea is implicit in his statement, Cultural transmission is analogous to genetic transmission……it can give rise to a form of evolution,” something relevant to our topic. He is a prolific writer, a promoter of scientific knowledge and science based ethics among common people, and an avid critic of religion.  In the Author’s introduction (which he wrote soon after a ‘breathtaking’ visit to Arizona’s Grand Canyon, sacred to native American tribes) to the anthology of his writings entitled SCIENCE IN THE SOUL: Selected writings of a passionate rationalist” (Transworld Publishers, UK, 2017), which is dedicated to the memory of Christopher Hitchens (1949-2011), another distinguished author and critic of religion, Dawkins writes: The Grand Canyon confers stature on a religion, outclassing the petty smallness of Abrahamics, the three squabbling cults which, through historical accident, still afflict the world.” (This brings to mind Dr Sam Harris’s idea of spirituality without religion”.)

I imagine that Ven. Samanthabhadra would endorse the idea of faith-based religion as a disease.  Though he has not, I think, described it that way, a principal defect that he has identified and seems to work to remedy is that most ordinary Buddhists have turned Buddhism into your average religion. According to the Buddha’s teaching, emancipation from the unsatisfactoriness of samsaric existence cannot be secured by  praying to and propitiating some external divine agent or agency; those who profess Buddhism turn inside instead, and engage in mental culture or meditation.  The Fourth Noble Truth is that of the Path. There are eight steps which are collectively known as the Noble Eightfold Path. These eight steps are divided into the aforementioned three categories.

If there is anything wrong with his interpretation of the Dhamma, monks and lay Buddhists who are well versed in it (I am not in this category; it would be ridiculous even to suggest such a thing), ought to point it out to him in a suitable way, for he always invites questioning or debate. He challenges those who disagree with him to come and argue. Most probably, they will find that what he is saying is true. (As far as I am concerned, I have no quarrel with him on that score). However, considering the fact  that the Buddhasasana (meaning the Buddhist religious establishment comprising the bhikkhus, laity, Buddhist places of worship, temporalities, educational institutes, rituals such as peraheras, and everything else connected with Buddhism) professed by 70% of the Lankan population) is under threat, this is a time when all Buddhists must remain united and strong, and powerful enough to fend off attacks in the ideological field as well as in the socio-political interface where we have to peacefully interact with persons of other faiths. The way Ven. Samanthabhadra Thera behaves himself is not supportive of the aforementioned crucial aims of Buddhism (social harmony and individual happiness), and belies his Arahanthood claim.

His preaching seems to still have its popular appeal, but his actions generally do not seem to match his words (i.e., there is a mismatch between his talk and his walk: simply, he talks the talk, but doesn’t walk the walk). Some reasons for saying this: While claiming to have attained Arahanthood, Ven. Samanthabhadra Thera sometimes implicitly refers to himself in the third person, as when he talks about those noble ones who have become Arahants, anagamis or non-returners”, etc. There is no re-becoming for him, he claims. When asked about the suitability of making such claims, he answered that the Buddha himself did that! Doesn’t this amount to comparing himself to the Supreme Buddha?  When he is shown quietly descending the stairs of his palatial residence like a designedly holy man, one feels that he cares too much about his public image. Once he was heard praising his own imposing looks. He gave the impression that he imagined that he was one like a medieval ‘prophet’ (he didn’t explicitly use this word, though) expressly ‘sent to this world’ for the benefit of ordinary worldlings. The question arises ‘Who sent him to the world?’ God? Brahma? Such a belief is alien to Buddhism. He describes himself as a ‘Dharmaraja’. Aren’t these utterances contrary to his claims of renunciation, asceticism, etc.? Does he sit in a throne because he is a Dharmaraja (king of the Dhamma)?

The video recently posted by his Siri Sadaham Ashramaya in which he is shown insulting the sacred relics, he is in a robe that is stitched in a way that is entirely new. A Buddhist monk’s robe is not pleated, but his is pleated as seen in the video mentioned. I imagine that if someone drew attention to this he would at once say something like Don’t look  at my robe; see whether my words are true”! Of course, he would be right. But can he deviate from the hallowed traditions that give legitimacy to his identity as a Buddhist monk in the first place? In the same video one can see that he seats himself in a throne-like chair as he has been normally doing  presumably from the time of his alleged ascension to Arahanthood. He describes himself as a Dharmaraja. What is the point of this showing off? It is not only a showing off, but a way of distancing himself from others he considers to be lower than himself. How can an Arahant be so preoccupied with self? An Arahant is supposed to have overcome that illusory notion (something that Richard Dawkins scientifically explains in the first of the two of his books mentioned here).

Is the genuinely learned Ven.  Samanthabhadra Thera unaware of the fact that there are religious fraudsters in the country today who claim that they have become Buddhas? They have substantial numbers of followers among innocent,  ignorant, gullible  ordinary Buddhists in rural areas. Often anti-Buddhist subversives are behind them. I heard one of them named Siriwardana explaining (in a video) that a monk’s yellow robe is called ‘sivura’ because it has siv ura, four ‘ura’, so siv+ura  = sivura! I can’t remember how he explained ‘ura’. But  it is common knowledge that the Sinhala word sivura derives from the Pali word ‘civara’ (robe). There is another monk (apparently a retired engineer turned Buddhist monk after retirement in old age when his faculties cannot usually be expected to function well) propagating the ridiculous myth that Gautama Buddha was born in Sri Lanka and he is preaching a heretical version of Buddhism. These rogues appear to be well supported financially. There are others writing books interpreting the Dhamma in various fantastic ways that threaten to divide the Buddhist community internally. There appear to be concerted efforts by certain non-Buddhist sects to dilute the distinct Buddhist cultural identity of the country. In such a context, it is natural that even the most genuine Buddhist reformists who pose challenges to the established order become subject to suspicion. Ven. Samanthabhadra should give priority to saving the Buddhasasana from religious subversives, before trying to rescue it from its traditional custodians who may not be perfect in their knowledge and practice of Buddhism, but somehow protect the Buddhist establishment.

In almost all the videos I watched on the internet, Ven. Samanthabhadra refers to Buddhists he judges to lack the level of intellect that he thinks a rational thinking Buddhist should have, using  very derogatory terms such as fools, donkeys, animals, etc. He has no empathy  for people with perceived weaknesses. He also betrays an inability to listen to others even when they want to confirm his point of view. Often, he puts a question to the audience (usually, he adopts what appears to me to be an intimidating tone, and most listeners, on their part, seem hopelessly uncomprehending and confused), and if a rare soul boldly offers to answer, Ven. Samanthabhadra Thera interrupts that person, and takes over even before the answerer has had enough time to make a proper start, and completes the answer for him, which apparently sounds incomprehensible even to the person who offered to answer!

We know some people exhibit a penchant for constant adulation and recognition for their achievements. It looks as if this monk is making a special effort to make himself acceptable to and popular among the young. I think he may be genuinely interested in making Buddhism popular among the young. He seems to be adopting unconventional methods for the purpose. He has even appeared in a song video of a popular young musician with near explicit sexually suggestive scenes, where a disillusioned young man previously given to a hedonistic lifestyle comes to the great sage Ven. Samanthabhadra seeking ultimate solace. The sage waits with calm smiling face to admit the young rake into the ambit of his spiritual grace. He also defended another controversial video of the same singer featuring a male homosexual couple wallowing in a stream indulging themselves without a care in the world. The monk’s argument was, as I remember, that one should concentrate on the central artistic merit of a work of art, but not on those peripheral factors. The young musician is said to be a successful businessman in the musical field. Though they represent two widely divergent domains (spiritual and mundane) one common goal unites them: Both the monk and the musician have declared their altruistic intentions in respect of the average Sinhala-Buddhist-culture-dominated  Sri Lankan society which, including the youth, they think, tends to be backward, change-resistant, superstitious, hypocritical and immoral, and hence is in need of immediate reformation. Though their goal is the same, that of curing a sick society, it may be that either is trying to promote himself through the other among their supposedly captive young fans. Both seem to have reached the acme of unconventionality while promoting themselves in their respective fields.

The saying that necessity makes strange bedfellows is usually more applicable to politics and business than to the spiritual domain. Who is more likely to be at the receiving end of this unholy alliance between a monk and a musician is clear. Ven. Samanthabhadra is probably being used as a stalking horse to approach the fashionably lumpen, immature sections of Sri Lanka’s youth who come from a relatively affluent economic background. They are, however, not representative of the majority of young Sri Lankans, who are educated, cultured and uncommonly creative.  How can we be sure that Ven. Samanthabhadra is not being used as an unwitting battering ram against Sri Lanka by vested interests in other more important contexts, with extremely critical national implications? Concluded

6 Responses to “Case of a modern day Arahant – II”

  1. NeelaMahaYoda Says:

    Ven. Samanthabhadra is a fake Arahath with full of lust for views, attachment, greed, and obsession with views. Even though an Arahath should have completely eradicated the concept of “I” or ego ( Saccaya Ditti) this one always talking about him.

    He is a typical of unenlightened worldling, who lacks correct insight into the true nature of things, at the stage of thought cognition is vitiated by the influence of papañca, a difficult Pali word best rendered as “conceptual proliferation.”[17] Instead of correctly comprehending the objects of perception, the deluded mind, infiltrated by papañca, spins out a complex mental commentary which embellishes things with the erroneous notions of “mine,” “I,” and “my self.” Thereby the person is overrun by “perceptions and notions tinged by mental proliferation” (papañcasaññasankha).

    We had similar Bikkhus during Buddha’s time also.

    The Venerable Mahakatyayana, Mahakaccana and in Japanese as Kasennen, is one of the “Ten Disciples of the Buddha”. He was foremost in explaining Dharma. The Venerable Maha Kaccana seems to have had a particularly deep insight into the causal basis of human quarrels and disputes. On another occasion (Anguttara Nikaya 2:4:6) a brahman named Aramadanda came to him and asked: “Why is society rent by such bitter conflicts — conflicts that pit nobles against nobles, brahmans against brahmans, householders against householders?” To this the elder replies: “It is because of sensual lust, attachment, greed, and obsession with sensual pleasures, that nobles fight with nobles, brahmans with brahmans, householders with householders.” Next Aramadanda asked: “Why is it that recluses fight with recluses?” And Maha Kaccana replies: “It is because of lust for views, attachment, greed, and obsession with views, that recluses fight with recluses.” Finally the brahman asked whether there was anyone in the world who had transcended both sensual lust and lust for views. Although Maha Kaccana, as an arahant, could have put himself forth as an example of such a one, with characteristic modesty and self-effacement he named instead the Blessed One, who was dwelling at Savatthi at the time. When this was said, the brahman Aramadanda knelt down on the ground, held out his hands in reverential salutation, and exclaimed three times: “Homage to the Blessed One, the Arahant, the Fully Enlightened One.”

  2. Vaisrawana Says:

    Thank you, NeelaMaha Yoda, for your nice contribution to the exchange of views in response to this article about the controversial bhikkhu Samanthabhadra Himi, who is proving himself to be an affliction to the Sri Lankan Buddhist society. His Arahathood is fake. I have long suspected that this worldling monk (as you have aptly characterized him) is displaying many signs of NPD (Narcissistic Personality Disorder) such as his preoccupation with himself, his intolerance of what he thinks are weaknesses in others, his assumption of superiority over all around, his readiness to get angry when his bidding is not done, and a lot more, going by what comes out in videos in the social media alone. An opportunity to have a closer look might reveal more signs of the particular personality disorder in this person to a psychiatrist. He seems to have a large following, though. Surprisingly or perhaps unsurprisingly, most of them belong to the category of ordinary Buddhists he constantly denounces as donkeys, dunces, jackals, buffaloes, etc. But, most likely, they are crowds of mere stalking buffaloes for some anti-Buddhist activists bent on eradicating the dominant Buddhist culture of the island, which is the inherent hallmark of the unitary state of Sri Lanka.

    I have a hunch that some members of a non-Buddhist sect fundamentalist organization, determined to destroy the Buddhasasana in our country, is employing this wretched individual with or without his knowledge, and that they are being lavishly funded from abroad. Probably, he is an unwitting accomplice; but equally likely, he could be betraying not only the Buddhist establishment but the whole country in exchange for a life of luxury. If he is a real Arahant he should behave in a manner that will not give rise to this kind of misgivings in our minds.

    There are strong signs to say that he is an imposter. There isn’t the faintest sign of modesty and self-effacement in him. He is the antithesis of the Venerable Arahant Maha Kaccana in your story.

  3. Wetta Says:

    Samanthabadra insults only Buddhists and their beliefs, rituals, practices etc. However he never openly criticizes or insults any other religion and their practices, rituals etc in the world, be it Islam, Hinduism of Christianity. There it clearly shows his underlying interest and the aim. That is to destroy or at least divide and weaken Buddhasasana in Sri Lanka. He is being well paid for that. If he is genuine in relieving people from myths then he should start attacking the worst kind of myth-believers out in the world rather than some Buddhists practices that does not harm him anyway.

    To my understanding, absolutely no Buddhist expects to be purified and liberated from the sufferings of birth and death cycle of Sansara by worshiping the tooth relic. They all know that very well, but by worshiping the tooth relic they simply practice one of the first lessons taught by example by the Lord Buddha immediately after enlightening, that was “being grateful”. That is all, and there is nothing beyond it. If Samanthabadra was living during Lord Buddha’s time he would have insulted Lord Buddha also for looking at a tree for a whole week, and he would say “what a useless thing to do”. It appears that Samanthabadra calling himself Arhant is not even able to understand this simple truth (of being grateful), so I am doubtful if he has the ability to “correctly” understand any other serious matters taught in Buddhism. We can find many university professors who may be highly knowledgeable about the content in Buddhism, but if they can actually practice them is a totally different story.

    Smanthabadra (or even Olcott) trying to verify the authenticity of the tooth relic is similar to someone trying to find the end of the universe during Lord Buddha’s time (I cannot remember the exact name of that person), where someone asked Lord Buddha whether he knows the very end of the universe. The reply was to not to worry about finding the very end of the universe because Lord Buddha asked what are you going to do after spending so much time and effort in finding the very end of the universe? Rather one should remain in the present state and discover himself which is much more useful. What is in one’s mind, and what is that mind doing, is what is most important and not what is inside a decorated brass container. To me, even if that container is empty, it does not matter is it helps me practice gratefulness. Inability to peacefully tolerate someone’s harmless practices shows that he is also suffering from some serious sense of insecurity. He certainly is not peaceful within himself.

    Therefore my humble advise to this mislead chap is to find himself rather than trying to find the fame the wrong way, and it’s unavoidable disaster to follow. The condition he is suffering is probably the Attention Deficit Disorder. He should know that even Hitler, Pol Pot, Idi-Amin and Prabakaran got the fame but for the wrong reasons. Therefore like Devadaththa, Samanthabadra is on its way to the receiving end of fame for the wrong reason.

  4. Ratanapala Says:

    Pitiduwe Siri Dhamma

    Pitiduwe Siri Dhamma Thero was an itinerant Buddhist monk in search of an audience. My understanding is that he is a science graduate who took up robes later in life. He is intelligent, well read in Buddhist Scriptures and articulate. His main approach is to impress his audience by bringing parallels in Buddhism and Science. Although he does not have a deep understanding of the high end of science, what he knows is good enough to impress the gullible Colombo audiences.

    During his early days he went around collecting money to set up his temple. He even visited foreign countries and stayed in many Buddhist Temples in the Western World as guest monk delivering sermons. It was with difficulty he managed to find a place to build his temple and at the beginning, he had trouble from the neighbours on access to the temple. This was until he managed to get rich Colombians who are mainly interested in Abhi Dhamma and Paticca Samauppada! It was also the time late business magnate and financier Soma Edirisinghe decided to give him patronage. This resulted in great big birthday parties, thrones and statues in his likeness!

    This is his road to Arahantship!

    By now he has an audience who dotes on every word he utters. He has become a vehicle of some interest to those who need a means to handle and denigrate the Buddhist Establishment in Sri Lanka. They are keen to disillusion ordinary Buddhists in Sri Lanka by ridiculing their belief systems, their history and culture.

    One’s Buddhism is concomitant with one’s level of understanding. Until one attains higher levels of spirituality we are all mired in ignorance and belief systems. It is this weakness of Buddhists that the Christian Evangelicals are now in a hurry to exploit. It is now becoming obvious that this publicity seeking misguided monk is in the hands of the Christian Evangelicals. Some of his utterances are those of from Jesus and his attire is changing to suit along with Jesus’s gestures. It is time those concerned find out what exactly drives this man to denigrate Buddhism if not money and wealth. This monk who was struggling to build his temple only a few years ago is suddenly very wealthy and now an Arahant to boot!

    Recently, if I am not mistaken Pitiduwe Siridhamma has been seen in conversation with Ranil Wickramasinghe and the grand financier of the UNP – Ravi Karunanayagam. Sri Lanka’s Buddhists are yet to witness what is in store for them.

    The current government that came to power headed by Christian / Catholic Ranil on 8 Jan 2015 is the Second Catholic / Christian Coup in modern Sri Lanka. This time around they are keen to destroy the last vestiges of any importance given to Buddhism, destroy the Buddhist establishment in cahoots with the Mahanayakas and to dismember Sri Lanka. This is why they are tampering with the Constitution. All these goals are in keeping with the goal of the Catholic Church as enunciated 21st Century for evangelizing Asia by Pope John Paul II. This attempt dovetails into the Western Agenda of grabbing the hegemony of Asia.

  5. Vaisrawana Says:

    Ratanapala, I totally agree with your deconstruction of the notorious Samanthabhadra phenomenon. His Arahant claim is partly meant to fool the gullible and partly to ridicule Buddhism. He accuses ordinary Buddhists and monks for betraying Buddhism through their alleged ignorance of proper Buddhism and through their alleged superstitious practices such as relic worship. His special target for attack is Buddhist culture. He says what is wrong with popular Buddhism is that these ignorant people mistake Buddhist culture for actual Buddhism. But we know better: Buddhists do not identify the essence of Buddhism with cultural (ritual) practices. The 1992 book “Buddhism Betrayed” by Stanley Thambiah embodies a similar attitude towards Sri Lankan Buddhist monks. It criticizes an alleged belligerence of Sinhalese bhikkhus engaged in politics, which goes against the compassion and tolerance taught in Buddhism. Samanthabhadra and Thambiah (though the latter died in 2014) must be included in the same anti-Sinhalese Buddhist category of persons. A monk should not attack ordinary Buddhists for falling short of an ideal capacity for understanding the Dhamma. It was an ancient Sinhalese poet monk who wrote: thama thama naenapamanin daenagatha yuthu – mama namadim sadaham paehaedee situ (I pay homage to the Dhamma which each person must learn according to their individual intellectual capacity), something you mention in your comment. The writer of the article (RRW) seems to be too generous to condemn this Devadatta in stronger terms.

  6. Senerath Says:

    සංඝ කථිකාවත පාර්ලිමේන්තුවෙන් සම්මත කර දෙන්න – කොටුගොඩ ධම්මාවාස නාහිමියෝ

    වංචාවල _ රුවන් නානායක්කාර

    සංඝ කථිකාවත පාර්ලිමේන්තුවට ඉදිරිපත්කොට සම්මත කර දෙන ලෙස ශ්‍රී ලංකා අමරපුර මහා සංඝ සභාවේ මහ නායක අග්ගමහා පණ්ඩිත කොටුගොඩ ධම්මාවාස නාහිමියෝ රජයෙන් ඉල්ලීමක් කරති.

    ගාල්ල දංගෙදර ජයවර්ධනාරාම පුරාණ විහාරස්ථානයේ අභිනවයෙන් ඉදිකළ බෝධි ප්‍රාකාරය, රන්වැට හා ‍ෙදාළොස් රියන් බුද්ධ ප්‍රතිමා වහන්සේ නිරාවරණය කිරීම නිමිත්තෙන් පැවැති උත්සවයේදී නාහිමියෝ මේ ඉල්ලීම කළහ.

    අදත් රටට යම් යම් ප්‍රශ්න ඇති වෙලා තිබෙනවා. ජනාධිපතිතුමනි ඔබතුමා කෙරෙහි මහා සංඝයා බෞද්ධ ජනතාව ගෞරවයක් ළැදියාවක් තිබෙනවා. ආණ්ඩුක්‍රම පනතේ වචනයක් දෙකක් දෙපැත්තට තියෙන නිසා අපි ඔබතුමාට ලිපියක් එව්වා අගමැතිතුමාගේත් කැබිනට් මණ්ඩලයේත් අවධානය යොමු කිරීමට. ඔබතුමාගේ කාලයේ මේ ආණ්ඩුව තිබෙන වෙලාවේ ඉඩකඩ තිබෙනවා මේ ශාසනික කටයුතු ඉටුකර ගන්න.

    නමුත් අපට යමක් කරන්න බැහැ. විද්‍යාත්මක දියුණුව නිසා සමාජය ඉදිරියට ගිහිල්ලා. පනස් හයේදී බෞද්ධ තොරතුරු පරීක්ෂක සභාවේ සිටි මහාචාර්ය මලලසේකර, පී. ද එස්. කුලරත්න, මෙත්තානන්ද මහත්වරුන්, ඉතා වැදගත් හිමිවරුන්, නීතිවේදීන් ඉදිරිපත් කළා භික්ෂුන් වහන්සේලා වන අප වෙනුවෙන් පිළිගත් නීතිමය සංයුතියක් ඇති කරන්න කියලා. එනිසා කාටවත් චෝදනා කරන්න බැහැ.

    අද අපේ තීන්දු පිළිගන්නේ නැහැ. අන්න ඒ තත්ත්වයට අපේ හොඳ පිරිස නොමඟට යොමු කරලා විවිධ දේශපාලන පක්ෂ විසින්. එනිසා අපේ විශ්වාසයක් පවතින නිසා අපි ඉදිරිපත් කරපු සංඝ කතිකාවත ඔබතුමයි අගමැතිතුමයි සාකච්ඡා කරලා පාර්ලිමේන්තුවේ සම්මත කරල දෙන්න. එය හදල තියෙන්නෙ අපිම නොවෙයි. නීතිවේදීන්, උසස් නිලධාරීන් ඇතුළු සෑම දෙනාම සම්බන්ධ වෙලයි. එනිසා කාටවත් චෝදනා කරන්න බැහැ.

    දැන් බලන්න ජේ.වී.පී. එක. නවසිය හැත්තෑඑකේදී කොයි තරම් අපේ තරුණ භික්ෂුන් වහන්සේලා විනාශ වුණාද කියලා. ඒ වගේම අසූ අට අසූ නවයෙදි වගේ හැම දේකටම භික්ෂුන් පටලවා ගන්න බැරි වෙනවා කතිකාවත සම්මත කළොත්. ජනාධිපතිතුමනි, ඔබතුමාට පින්සිද්ධ වෙනවා මේ කතිකාවත සම්මත කරල දෙන්න.

    හැබැයි පොඩි පොඩි දේශපාලන පක්ෂ මෙයට කැමති නොවෙන්න පුළුවන්. පෙළපාළි යන්න විප්ලව කරන්න බලය අල්ලන්න බැරිවෙන හින්දා එවැනි අය කැමැති නැහැ. වැරැදි මත රටේ ඇති කරනවා.

    පසුගිය කාලයේ මෙය පාර්ලිමේන්තුවට ඉදිරිපත් කළත් විවිධ බලපෑම් නිසා සම්මත කරගැනීමට බැරි වුණා. ඒවා වැළැක්වීමට අපිට තිබෙන චෝදනාවලින් ගලවා ගන්න සංඝාධිකරණ කතිකාවත සම්මත කරලා දෙන්න කියා ඉල්ලා සිටිනවා.

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