KAMALIKA PIERIS
I am extremely fortunate to address you from
the sacred precincts of the Ruwanweli Maha Seya in Anuradhapura, which
enshrines the Sacred Relics of the Buddha,” said President Gotabaya in his maiden
speech as President. I have received
the opportunity of addressing the nation before the statue of great Warrior
King Dutugemunu due to the historic mandate given to me by the majority of
citizens,” he said.
It is unlikely that any Sinhala king of the
Anuradhapura period would have gone to Ruvanvelisaya to be crowned or address
the public. However, the decision to conduct the swearing in of President-elect
Gotabaya Rajapaksa at Anuradhapura, beside the Ruvanvelisaya was a brilliant
political move. It was a confident move, not a defensive one. The message was
clear. The present state will emphasis the Sinhala Buddhist culture of Sri
Lanka, its historicity and its unity.
The choice of Anuradhapura for the swearing
will come in for comment. This is to be expected. Ruvanvelisaya, the location
selected for the swearing in, will escape criticism. There will be mighty rumpus
if this venerated temple is laughed at. But the reference to Dutugemunu will be
pounced upon. Dutugemunu will be charged, among other things, with being a
racist, making Sri Lanka into a Sinhala Buddhist state, killing Tamils and so
on.
Jehan Perera has already observed ‘The
Mahavamsa records as one of its central themes, the protection of Buddhism and
the Sinhalese race from Tamil invasions originating from South India. This
memory would be re-invoked by the oath taking of President Rajapaksa at the
Ruvanvelisaya in Anuradhapura, which is the sacred Buddhist temple built by the
hero king of the Sinhalese, Dutugemunu, nearly two thousand years ago,
following his defeat of the Tamil king, Elara’.
Here are some brief observations on
Dutugemunu. Firstly, Dutugemunu was not Dushta Gamini” (wicked). No king who
elevated the monarchy to a high level as Dutugemunu did would have been given
such a name. He was Durstha Gamani”. Durstha means ‘strong.’
Secondly, the Sinhala monarchy did not start
with Dutugemunu (161-137BC). The Sinhala
monarchy had developed much earlier. The evidence comes from India. Indian emperor Dharmasoka had sent coronation
robes to Sinhala king Devanampiyatissa (250-210 BC). The monarchy in Sri Lanka
would have been well established by then for King Dharmasoka to make such a
gesture. Dharmasoka would not have sent coronation robes to a kinglet or
kingling.
Thirdly, Dutugemunu was not the first to unify
the Sinhala state. Dutugemunu’s gesture of curling up in bed is not the gesture
of someone who plans to newly unite a country. Lastly, Dutugemunu was not the
first to think of chasing Elara out. The idea of ousting Elara came from his
father King Kavantissa. Elara was probably not the first south Indian to invade
Sri Lanka either.
Two days after taking up his appointment,
President Gotabaya went to worship at the Dalada Maligawa in Kandy. His
focus was the Dalada Maligawa, but the visit to Kandy meant that he was going from
the first capital of the Sinhala kingdom, Anuradhapura, to the last capital,
Kandy. President Gotabaya would have gone there anyway, but the historical
implication was not lost on the organizers.
At the Dalada Maligawa President Gotabaya was
greeted by the Diyawadana Nilame in full costume, and both were taken into the
temple by a bare bodied
escort carrying spears. President
Gotabaya was later joined by a group of about ten or so Nilames,
also dressed up. After becoming Prime Minister, Mahinda Rajapaksa visited the Dalada
Maligawa and the same process was repeated. There is sure to be contemptuous laughter in
Colombo over all this pageantry. But, as I will show in later essays, Pohottu
got it right.
President
Gotabaya has made it clear that his administration will emphasis Buddhism. The Buddhist philosophy is infused into my
thoughts and conduct. Buddhist philosophy calls for a righteous rule that
respects law and order, justice and fairplay. It will be an administration that
will be an oasis for all communities and religious groups. I will be dedicated
to protect and nurture the Buddha Sasana during my tenure”, he said in his first speech as President.
This is a tremendous gain for the
‘Sinhala-Buddhist’ segment. I did not think I would see this in my lifetime. Sinhala Buddhists” maintained a fighting
spirit throughout British rule. After Independence, they set up the Buddhist Commission
in 1954, celebrated Buddha Jayanti in 1956 and supported the 1956 MEP
election. But they were still recovering
from several decades of repression and showed it. The Christian segment continued to be
dominant. The media mocked the political Sangha.
Sixty years later comes this unexpected
ascendency. This is due to the shocks the complacent Sangha received under
Yahapalana rule. They could not believe it. Bhikkhus were taken into remand,
the monasteries were charged with sexual misconduct, the Triple Gem was
altered to ‘Double Gem’. The Sangha were furious. They realized that this was
part of a well planned political strategy and that it was necessary to get
Yahapalana out. They supported the candidacy of Gotabaya Rajapaksa with great
enthusiasm. 10,000 or so
bhikkhus went canvassing for Gotabaya Rajapaksa, reported
the media.
President Gotabaya made it a point to visit
Buddhist temples after his victory. He was recognizing the role played by the
Maha Sangha in his election victory, but he was also showing that his was a
Buddhist administration.
From Dalada Maligawa he went to Malwatte and Asgiriya vihara (Siam Nikaya). He
then commenced a round of temple visits. This is still continuing. He visited Vidya
Sagara Pirivena, Menikhinne(Ramannya nikaya). He visited Ven. Kotugoda Dhammavansa at Galkissa
Dharmapala aramaya (Amarapura nikaya).
Everywhere he
went, teams of monks met him and gave lengthy speeches rejoicing in his victory
and advising him on what to do next. Ven. Kotapitiye
Rahula said that the Sangha were ready to work with President Gotabaya. President Gotabaya was mobbed by delighted
supporters at the entrance to all these temples, including the Dalada Maligawa.
There was a strong Buddhist flavor in the
ceremonies when Gotabaya Rajapaksa and his team took office. This was
deliberate. Groups of bhikkhus were
present at every turn. The emphasis was on Buddhist ritual, on pansil and
pirit. In Anuradhapura after the oath taking, there was Seth pirith. There was
pirith again when President Gotabaya took over at the Presidents Secretariat,
the next day.
It was the same when Mahinda Rajapaksa took up
office as Prime Minister. On that
occasion there were 3 long rows of bhikkhus, a slow extended pirit, which the assembly had
to listen to while standing, a long speech by Ven. Medagoda Abeyatissa and
blessings from Hindu, Muslim and Christian priests.
Buddhist Ministers of the interim cabinet formed on 22.11.19
also had pansil and pirit chanted by groups of bhikkhus before they took
office. They all signed
in to the accompaniment of pirit.
President Gotabaya inaugural speech was
cleverly crafted to include three of
the four elements of Sinhala Buddhist civilization”, namely, Buddhism, Sinhala
language and Sinhala unitary state. (The fourth element, Sinhala nationality
was not mentioned). These three elements are today bandied about as ‘religion’,
‘language’ and ‘ancient history.’
We
must protect the Sinhala culture and heritage that has a history of thousands
of years, President Gotabaya said in his inaugural speech. State patronage will
be given to protect our age-old moral values, traditions and rituals and
oneness. Sara dharma, Ape kama, Sirit
virit must be protected and will receive state patronage, he said. He added
that he had studied at Ananda College and spoke of Ananda’s
Buddhist ethos.
The inaugural speech was in Sinhala with a bit
in English. As far as I can recall, there was no Tamil translation of the
proceedings and no national anthem. The expected criticism came in. President
Gotabaya Rajapaksa is accepted by the millions who ensured him of the
outstanding victory as the long awaited saviour of Sinhala Buddhists in Sri
Lanka,” said one critic in a confused sentence. We are now in the Glorious Rise of Sinhala
Buddhism”. Another spoke of the Achievement of Sinhala Buddhist glory in the
recent Presidential election.” We are
clearly moving in a direction where [we will see] Sinhala Buddhist dominance,
and its continuing impactful influence in Sri Lankan society and politics, he
added.
President Gotabaya is the first President of
Sri Lanka to have been educated at Ananda College. I was educated at Ananda College, Colombo,
one of the leading Buddhist schools in Sri Lanka,” he said, in his very first
speech as President of Sri Lanka. It
has taken Ananda College exactly one hundred years to reach this point.
Ananda College( est. 1886) had been administered by several illustrious
principals (Kuntz, Buultjens),had produced several distinguished old boys,
(D.J. Wimalasurendra) and had some academic achievements
to show, when in 1918, P de S
Kularatne took over as principal of
Ananda. He made Ananda into the leading school that it is today.
Kularatne
made Ananda College a highly nationalistic and patriotic school. He emphasized Sinhala
culture in the curriculum. When the Dutugemunu block of classrooms was completed in 1919 Kularatne added a
pedestal with a model of a lion with a sword in hand. This indicates, said his biographer, that from the beginning Kularatne had a political
objective in mind. That was a courageous thing to do since Sri Lanka was under
British rule at the time, the biographer observed.(Kamalika Pieris, Kularatne of Ananda”, 2015)
In the 1970s, Ananda looked back and noted
that Kularatne had consciously moulded persons who could participate actively
in the nationalist revival and independence movement of British Ceylon, which
was taking place at the time.
Also, Kularatne introduced cadetting to Ananda
College. Anandians excelled in the sport and many joined the armed forces,
after independence. Anandians pointed out, with pride, that In 1986, there were
more officers from Ananda in the Sri Lanka army than any other school. The
leading officers of Eelam War IV, including Gotabaya Rajapaksa, all came from
Ananda. This was commented on.
Ananda College is sure to invite President
Gotabaya Rajapaksa to the school, to felicitate and celebrate. When he goes there, I hope that he will make
some mention of P de S Kularatne, who started it all.
I end this essay with a snippet of
historical information that may interest readers. It is not well known that the Sinhala
monarchy had devised a mechanism of ‘brother kings’. When Vasabha died in 111 AD,
the island was ruled in three principalities by his three sons. Since the division was among the legitimate
heirs, the unity of the state was not shaken. I had found a second set of brother kings, also
ruling in Anuradhapura, but unfortunately, I cannot locate the reference at
this moment.
There was a third instance. Under
Dharma Parakrama bahu IX (1489-1513),the
Kotte kingdom was ruled by him and his four brothers. The brothers were united
and ruled from their independent centres of administration at Madampe,
Manikkadavara, Raigama and Udugampola.
The interim government of 2019 has three Rajapaksa
brothers in three important positions. Gotabaya Rajapaksa as President, Mahinda
Rajapaksa as Prime Minister and Chamal Rajapaksa, a former Speaker, as Cabinet
Minister. The presence of three and four
members of the same family dominating politics is seen as weakness when it
should be seen as a rarity.
Rajapaksa brothers entered Parliament, through
general elections where they won seats through direct election. They won in highly
independent, volatile, electorates. These electorates were not pocket boroughs
of the Rajapaksas. They won, because, despite heavy criticism, the Rajapaksa
brothers always delivered successfully on the tasks assigned to them. Sri Lanka
is no longer a monarchy and these three are not kings. But I thought the
information on ‘brother kings’ may be of interest. (continued)