By Rohana R. Wasala

Continued from Tuesday 13th May 2025

Light of Asia’s ‘stunning impact in Ceylon’ forgotten and the ‘Uncrowned King’ buried

One of the dozen of books that Nehru got from his father, when he was imprisoned  in a Lucknow jail by the British in 1922, was a copy of The Light of Asia. Eighteen years later,in February 1940, Nehru himself sent his daughter (Indira), who was convalescing in a hospital in Switzerland, ‘Arnold’s two little books The Light of Asia and The Song Celestial’ to keep her company’. (The Song Celestial was Edwin Arnold’s 1885 English translation of the Sanskrit language ‘Bhagavad Gita’ or literally ‘Song of the Lord’. Arnold’s choice of ‘Celestial’ as an English equivalent to Sanskrit ‘Bhagawad’ in the title reflects his deep insight into the Hindu sacred text which, A.C. Bhaktivedanta Swami Prabhupada called, in 1984, ‘a definitive guide to the science of self-realization’.)

No doubt, The Light of Asia was Edwin Arnold’s most inspired poetic work. He drew upon many previously existing sources and his own personal interactions with the scholars as well as the  ordinary people of India whom he loved. The inscription set up at the university chapel at Oxford where his ashes were deposited after his death contained the following information: Born June 10th, 1832, Died March 24th 1904. Newdigate Prizeman. (While a student at Oxford he won this prestigious prize for his  poem ‘The Feast of Belshazzar’) These lines were inscribed there, too:

‘He found his sympathy with – Eastern religious thought

Inspiration for  his great –  Poetical gifts.’

Arnold had a strong moral character, a sharp intellect, a deep commitment to family and work, and meticulously cultivated social graces that enabled him to navigate interactions with people of high society as well as the common masses.That is why Jairam describes him as ‘a quintessential Victorian in every way’. He was a dedicated servant of the Empire, who was compassionate towards the subject people; he believed the British imperial system to be a protector and promoter of civilization. A polyglot of rare ability, he was conversant in at least ten foreign languages (and indeed quite knowledgeable in some of them): Greek, Latin, Arabic, Turkish, French, German, Japanese (His third wife Tama Kurokawa, born in 1869 and hence less than half his age, was from Japan), Hebrew, Persian, Sanskrit and Marathi. Arnold’s remarkable multilingual capabilities stood him in good stead in serving the Empire in the cultural sphere through his translations between languages, thereby supporting mutual understanding among imperial subjects of different linguistic and religious cultures. 

In a passing reference to Edwin Arnold’s The Light of Asia, reputed Indian historian A. L. Basham, in his 1954 book ‘The Wonder that was India’, mentioned that it was based on the Lalitavistara (a Mahayana Sutra in Sanskrit that describes the life of Gautama Buddha from his descent from Tushita heaven to his first sermon in the Deer Park at Sarnath near  Varanasi or Baranas Nuwara as it is known among Sinhala speaking Buddhists). A different scholarly proposal mooted in 1960 was that Arnold’s principal source for his epic poem was Professor Samuel Beal’s translation of the Abhinishkramana Sutra (1875) combined with lesser borrowings from Spence Hardy and Arnold’s firsthand experience of Buddhism and his life in India. The year 1972 saw the emergence of yet another conclusion according to which he drew upon the knowledge he had gathered before 1879 by reading books, and also through his contact with sources of Theravada Buddhism in Ceylon (Sri Lanka). 

There is lexical evidence of  Arnold’s probable contact with Sinhala literary sources in the book. This is my supposition based on the fact that he was a language genius. Although Arnold had not been to Sri Lanka before 1886, he definitely had learned some  Sinhala (though Jairam doesn’t mention this). When I read The Light of Asia as a teenager, I was fascinated by the fact that Edwin Arnold uses a few words of Sinhala (my native tongue) as substitutes for the Pali words which the context demands, for maintaining the metrical consistency of the lines, such as ‘sakwal’ or universes (for Pali ‘cakkavala’), ‘Seriyut’ (for the Pali name ‘Sariputta’) Mugalan’ (for the Pali name ‘Moggallana’, ‘gow’  for Pali ‘gavuta’, and ‘dasa sil’ (for Pali ‘dasa sila). Jairam probably has no knowledge of Sinhala to have detected these Sinhalised Pali terms.

But Jairam’s apparent ignorance of Sinhala has not been an impediment to his understanding of ‘the stunning impact in Ceylon’ that Arnold’s epic poem generated there, a mark of which was the annual ‘Light of Asia oratory contest’ for school children that had been conducted in Colombo for a long time. Incidentally, Jairam’s mention of this event brought to my mind the late Lakshman Kadirgamar. My article is a memorial tribute paid to him on the Vesak Day that, in Sri Lanka, fell on May 12, 2025.  Though he was born into a traditional Christian family and had remained a Christian for most of his life until, in his senior years, he became an interfaith person who was, nevertheless, deeply inclined towards Buddhism (as his daughter Ajita says in her biography of her father ‘The Cake that Was Baked at Home’ (2015). 

Ajita Kadirgamar mentions a little known fact about her father’s school days at Trinity College, Kandy, which is that he took pride in having won the Light of Asia contest organised by the Colombo Young Men’s Buddhist Association as a student of that Christian school. She gives some information about the contest. The particular contest was inaugurated under the leadership of the then Governor of Ceylon Herbert Stanley in 1925 and was ‘dedicated to developing oratory skills in English and inculcating Buddhist ethics and values among the younger generation of the country’.  The contestants were required to recite some verses from the Edwin Arnold classic ‘Light of Asia’ and give an explanation in English in their own words. Thus”, Ajita adds, one sees that LK’s great interest in Buddhism began while still a schoolboy and continued throughout his lifetime to be a topic close to his heart”. This interactional contact with The Light of Asia, as in the case of Swami Vivekananda, Anagarika Dharmapala, and many other renowned personalities of the past earlier mentioned in this article, must have had its characteristic developmental impact on the formation of Lakshman Kadirgamar’s noble personality. It was not for nothing that his schoolmates at Trinity called him ‘P of P’ ‘Personification of Personality’ as Ajita mentions in her book on her father. On his brutal assassination in 2005 at the age of 73, he came to be celebrated by journalists as ‘the Uncrowned King of Sri Lanka’, as the Editor of The Island newspaper eulogised him on his death in a front page editorial as another journalist named Arjuna Hulugalle later remembered in an anecdote (that Ajita records on pp.178-9). “To many he (Lakshman Kadirgamar) was also ‘the noblest son of Sri Lanka in recent times”, Arjuna Hulugalle had added. That exalted image of Kadirgamar epitomizes the influence that The Light of Asia had on the thinking minds of the culturally literate intelligent Sri Lankan youth of his time. 

Ajita also records something that she heard from Ajith Samaranayake, a veteran journalist and newspaper editor (who was himself no more among the living at the time she was writing ‘The Cake that ……’) about her father’s humility and generosity. Samaranayake was one of the journalists included in the entourage that accompanied Kadirgamar on his first official tour abroad as the newly appointed Foreign Affairs Minister in president Chandrika Bandaranayake’s government  in 1994. They were on a visit to India. Kadirgamar was accommodated in the Hyderabad House, the Government of India’s State Guest House, along with High Commissioner for India designate Mangala Moonasinghe, and Jayantha Dhanapala (formerly of the UN, and later to become the Secretary General of the Peace Secretariat). Kadirgamar arranged for the journalists also to be accommodated and to have their meals in the same hotel. What was more, on his express request, the Indian government put an Air Force helicopter at their disposal for visiting sacred sites associated with the Buddha, including Buddhagaya (Bodh Gaya). This was a double privilege (as Ajita says) for the state visitors from Sri Lanka, for Mangala Moonasinghe was a descendant of Anagarika Dharmapala, well known in Sri Lanka and other Buddhist countries like Burma (Myanmar), Thailand, China, Japan, etc., for having made concerted efforts with the help of the likes of Sir Edwin Arnold to reclaim the sacred Buddhagaya site for the global Buddhists. 

In fact ,The Light of Asia author was the virtual progenitor of the very idea of reclaiming Bodh Gaya for world Buddhists. The famous Panadura Vadaya (Panadura Debate) between some  members of the local Christian clergy and some Buddhist monks in 1873, in which the leading debater on the Buddhist side, a learned Buddhist monk by the name of Migettuwatte Gunananda Thero, well versed in English and Latin, in addition to Sinhala, Pali and Sanskrit, who, with his advanced knowledge of Buddhism and the Bible, and his superior oratorical skills, convincingly beat his Catholic opponents. The news of the debate  was widely reported in newspapers circulated in Europe and America. This drew the attention of orientalist scholars and theosophists in the West like the American Colonel Henry Steel Olcott (a veteran of the American Civil War of 1861-65), Madame Blavatsky, and others, to the fact that Buddhist monks were challenging intrusive anti-Buddhist Christian missionary activity in Ceylon (Sri Lanka). The arrival of Olcott, Blavatsky, and others in Ceylon in 1880 and their passionate activism accelerated the pace of the burgeoning local Buddhist revivalist movement. Sixteen year old David Hewavitarana joined them, originally as their translator. In 1885, David changed his name to Dharmapala and took the Buddhist religious vow of ‘homelessness’ with his parents’ permission and became known as Anagarika Dharmapala (Dharmapala the Homeless).

To be concluded