(ලැජ්ජ) බය නැති අගමැති
Posted on November 23rd, 2017

සෝමපාල සෙනරත්

අපේ රටේ සිංහල සංස්කෘතයේ මුදුන්මුල ලැජ්ජ බය කියන මහාත්ම ගුණාංග දෙකයි. පාලි භාෂාවෙන් මේ ගුණාංග දෙකට කියන්නේ ‘හිරි’ සහ  ‘ඔත්තප්ප’ කියාය. මේවා සද්ධා, සති වැනි හොඳ ගනයේ චෛතසිකයෝය. ඉංග්‍රීසියෙන් moral fear and moral shame  ලෙස අරුත් දක්වා ඇත. පාපයට ලජ්ජා වන ස්වභාවය ‘හිරි’ නම් වේ, එසේම පාපයට බියවීම ‘ඔත්තප්ප’ නම් වේ. සත් පුරුෂයෝ හිරි ඔතප් දෙක නිසා පවින් වැළකී මනාකොට හැසිරේ.බුදු දහමින් මැනවින් පෝෂනය වී ඇති සිංහල භාෂාවේ ‘හිරිකිතයි’ කියා වචනයක් ද ඇත. අපේ අම්මලා ‘ලැජ්ජ බය ඇතිව හැදෙන්න කියා අපට කුඩා කල සිටම කීවේ බුදුදහම තම ජීවිතය හැඩ ගැස්වීමට හොඳටම ප්‍රමාණවත් බව මොනවට පැදිලි කරමිනි.

එහෙත් නිවට කමට බුදුදහමේ තැනක් නොමැත. රහතන් වහන්සේ  ‘භය’ සම්පූර්ණයෙන්ම නැතිවූ උත්තමයෙකි. එය ‘ඛේමං’ කියා හඳුන්වා ඇත. ලොව නිර්භය පුද්ගලයෝ රහතන් වහන්සේලා පමණකි. මේ ගෞරවය පවා මොහුපවා හොරාගත්.

අගමැති දෙසට දැන් අපි හැරෙමු. මොහු මිනී මරුවෙකු බව බොහෝ දෙනෙකු කියති. බටලන්දේ වෘකයා කියා ඒ දිනවල හැඳින්වූයේ රන්ල් වික්‍රමසිංහ මිස වෙන කිසිවකු නොවේ. මේවා නිකම්ම පහල වෙන මඩ ගැසීම් නොවේ.  ඒකාලයේ දැන් වගේ මඩ ගැසීම් තිබුනේ නැත.

අර්ජුන මහේන්ද්‍රන් නමැති පල් හොරා (මේ වචනයින් මොහුව හැඳින්වීමට නීතියෙන් වැරදි කරුවෙකු වීම අවශ්‍ය නැත.) මහ බැංකුවේ අධිපති ලෙස  දේසපාලන පත්කිරීම කලේ මොහුය​. පාර්ලිමේන්තුවේ සියලුම දෙනා විරුද්ධවෙද්දී “මම මෙහි සම්පූර්ණ වගකීම ගන්නවා” කියා නිර්භයව පැවසූ (වික්‍රම​)සිංහයා ඔහුය​. එහෙත් දැන් ඒ  වගකීම මග හැරීමට මොහු බය නැත​. ලැජ්ජා ද නැත​. ලිච්ඡවි පාලනය කියමින්  හොරු සමග සමගිව රැස් වීමට,  හොරකමට උපදෙස් දීමට හා හොරු සමග සමගිව විසිරයෑමට මොහු බය නැත​. ලැජ්ජා ද නැත​. මෙවැනි අතිවිශාල මංකොල්ලකිරීම යහපාලනයද ? අපි “යහපාලනය දිගටම ගෙනියනවා” යයි පට්ටපල් බොරු ප්‍රසිද්ධියේම කීමට මොහු බය නැත​. ලැජ්ජා ද නැත​.

එසේනම මොහු මිනීමැරීමට ද ලැජ්ජා නැති විය යුතුය. බය නැති විය යුතුය. බටලන්දේ වෘකයා හොඳින් ගැලපෙන නමකි.

ලැජ්ජ බය තිබේ නම් මොහු තිරුපති වන් දනාවේ යන්නේත් නැත. නත්ථිමේ සරණං අඤ්ඤං බුද්ධෝ මේ සරණං වරං කියා බුද්ධවන්දනා කොට තිරුපති සිව ලිංගය වඳින්නා බුදුරජුන්ට පවා බොරු කියා රවටා ඇත. මෙසේ බුදුන්ට පවා මුසාවාද කීමට අපේ අගමැති බය නැත. ලැජ්ජා ද නැත.

මෙවැනි අගමැති කෙනෙක් පත් කළ ජනපති ද බය නැත,​ ලැජ්ජා ද නැත. ඔහුද  තිරුපති වන්දනාවේ යන්නෙක් බැවිනි. සිවලිංගය අත ගාන්නට බිරියද සහභාගි කර ගනිමින් බුදුන්ට බොරු කියා බොරු පොරොන් දු දී උඩුකය හෙලුවෙන් කල පව් සෝදා ගන්නට යන මිත්‍යා දුශ්ථිකයෙකි.

ඒ නිසා ‘බය නැති අගමැති ලැජ්ජ නැති ජනපති’ කියා පෝස්ට​ර් ගැසුවානම් වඩාත් ගැලපේ.

6 Responses to “(ලැජ්ජ) බය නැති අගමැති”

  1. Senerath Says:

    Much better writing on the same topic appearing around the same time, thanks to Malinda.

    No ‘lajja’ (shame), no baya (fear of censure), no yahapalanaya (good governance)

    Shame is not a feeling that is wholesome. It refers after all to a sense of humiliation caused by being conscious of having done wrong or having been foolish. Fear is not a wholesome attribute. It is after all associated with timidity and cowardice. Shamelessness is about lacking shame, about being barefaced and brazen. That’s not necessarily applauded. Fearlessness on the other hand is positive; the connotations are of bravery, courage and daring. Fearlessness, then, is admired; shamelessness ridiculed.

    That said, the notions of shame (lajja) and fear (baya) in Sinhala culture have additional connotations of the moral kind, derived clearly from Buddhist philosophy. The commentary on lajja are drawn for the most part from the Kanha Sutta, Sukka Sutta and the Hiri Ottappa or Care Sutta, all from the Book of Twos of the Anguttara Nikaya. The Abhidhamma defines the notion as ‘to be ashamed of what one ought to be ashamed of, to be ashamed of performing evil and unwholesome deeds.’

    Moral shame is often paired with moral fear, the scriptures explain. The two are the preconditions for a functional and wholesome society, they elaborate. So those who are wary of unwholesome bodily and verbal conduct have lajja or moral shame and baya or moral fear is about being wary of such misconduct. Moral shame persuades the rejection of wrongdoing on account of value placed on dignity; it arises, then, of self-respect. Moral fear arises from being concerned about social consequences.

    It’s all explained in the Devadharma Jathaka thus:

    හිරිඔත්තප්ප සම්පන්නා – සුක්කධම්මසමාහිතා
    සන්තෝ සප්පුරිසා ලෝකේ – දේවධම්මාති වුච්චරේ”ති.

    [hiriotappa sampanna – sukkadhammasamahita; sunto sappura loke – devadhammati vuccareti]

    “The wise and good consider as the godly nature the condition of being true to the doctrine of goodness and being fearful of wrongdoing.”

    All of the above have come to the fore of political discussion following claims that appearance at a Commission of Inquiry is itself an act of fearlessness. The reasoning is that those who came before shied away from such encounters using all manner of political subterfuge to do so. All questions were answered and this too is praised.

    A witness cannot answer questions that have not been asked. It is not the witness’ fault if the questions were veritable full tosses asking to be smacked out of the park. Such eventualities can only be attributed to the incompetence or the shamelessness of the individual tasked to inquire.

    When the witness says ‘I inquired and was assured all was above board,’ it is a legitimate response. When the witness is not asked why the witness in effect applauded by rewarding those either suspected or guilty of wrongdoing thereafter, it is not the witnesses’ fault. Perhaps the silence is obtained from fear, i.e. general and not moral fear as per the Abhidhamma, but incompetence if not shamelessness is evidenced.

    What is disturbing is that this lajja-less and baya-less phenomenon is not the preserve of the protagonists referred to above.

    It is part and parcel of the political culture of this country. In other words, social consequences do not worry people enough and therefore they can be ‘fearless.’ Dignity is seen as something that is guaranteed by power and office and therefore its possible loss is calculated in terms of political fortunes.

    How else could a newly elected president indulge in nepotism even before the euphoria of election has died down? How else could the basic tenets of good governance so much a part of pre-election rhetoric be thrown to the winds and those rejected at the polls be brought into Parliament through the national lists, a facility illegally wrought by a former president with the connivance of the then Chief Justice, and maintained thereafter by subsequent judges as so clearly pointed out by public interest lawyer Nagananda Kodituwakku?

    How else, can we also ask, can a Member of Parliament who was also a member of the Committee on Public Enterprises investigating the bond scam explain phone calls with the primary suspect as a means to obtain information for a book’ when the said book was published long before the phone calls? How else can a COPE member representing someone accused of wrongdoing investigated by COPE raise issues of ‘conflict of interest’? How else can those in the Opposition take issue with conduct by the Government that mimicks their own conduct while in power?

    If there was lajja and baya none of this would have come to pass. If lajja and baya were remembered at any point even late in the day we would now be witnessing a spew of resignations, not just politicians but those in the Attorney General’s Department, other officials and judges as well.

    What we have is wrongdoing sanctioned by a political culture of which the people, i.e. the voters, are participants on account of electing and re-electing known wrongdoers. The people have given the license to do wrong and therefore the people cannot complain when the wrongdoers they’ve elected operate without lajja or baya. The moral authority to do so, in other words, has been conferred upon them by the people themselves.

    If we are in fact for the most part a lajja-less and a baya-less nation, then were are a sorry nation indeed. However, if we are to pull ourselves out of the rut that corrupt, incompetent and deceitful politicians have with our permission got us into, then we need to recover first and foremost some semblance of lajja and baya. Until such time the people begin to place some value on dignity and therefore persuaded by ‘moral shame’ to eschew wrongdoing, and until such time the people become concerned about social consequences, they cannot expect the kind of lajja and baya that makes for true yahapalanaya.

  2. Ancient Sinhalaya Says:

    Lajja baya nathi aga matta!

    Lajja baya nathi aga matta!

    LAJJA BAYA NATHI AGA MATTA!

    100% TRUE!

    Traitor chief die hard catholic token Buddhist Bay Gal Karaya Mega Thief Mega Thakkadiya pol pot [email protected] wickrama
    Sinhala killer’s end is nigh! Traitor alugosuwa (to Sinhalese only) going mad and fearing death now. It is written all
    over the face in the traitor kala kanniya’s bum looking face. That’s why Wadakaya running to seek help. Born a
    catholic, became a token Buddhist to fool Sinhala modayas, now running to hindus for saving his pathetic skin. Any
    thing, the wadakaya should’ve gone to a Buddhist temple (the only true religion in the world) to seek help. Read
    Charles Darwin’s Theory of Evolution. You even might be able understand the origin of mankind and run to a
    Buddhist temple!

  3. Lorenzo Says:

    I ROBBED central bank and I’m not ashamed.
    I KILLED unarmed civilians in BATALANTHA and I’m not ashamed.
    I LIED to the people and I’m not ashamed.

    But we are ASHAMED of you RUN-NIL.

  4. Kumari Says:

    I whole heartedly agree. When will we get rid of this curse?

  5. Christie Says:

    ලැජ්ජ බිය තියා එක ඇටයක් වත් තියෙන එකෙක් මූඅම්බික හරි තිරුපති හරි ලින්ග අතගාන්න යනවද?

    නමුත් එහෙම ගියෙනැත්නම් ජොබ් එකෙන් අයින්කරාවිනෙ මෝඩි.

  6. Senerath Says:

    Kumari,
    WHat is the point getting rid of them to bring in another set of looters and worshippers of night clubs ? In our Dhammadeepa, it should come from someone ( or a gruopof people) who practice TRUE Buddhism, not the current politicos including Marxists who go Wijeweera Vandana instead.

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