{"id":90718,"date":"2019-06-24T22:25:03","date_gmt":"2019-06-25T04:25:03","guid":{"rendered":"http:\/\/www.lankaweb.com\/news\/items\/?p=90718"},"modified":"2019-06-24T13:49:11","modified_gmt":"2019-06-24T20:49:11","slug":"the-heroic-wadeehasinha-mohottiwatte-migettuwaththe-gunananda-thera","status":"publish","type":"post","link":"https:\/\/www.lankaweb.com\/news\/items\/2019\/06\/24\/the-heroic-wadeehasinha-mohottiwatte-migettuwaththe-gunananda-thera\/","title":{"rendered":"The Heroic Wadeehasinha Mohottiwatte (Migettuwaththe) GUNANANDA THERA"},"content":{"rendered":"

Dr. Daya Hewapathirane<\/em><\/span><\/h2>\n\n\n

HISTORICAL\nCONTEXT <\/strong><\/p>\n\n\n\n

The ‘Panadura Vadaya’, the historic debate of 1873, was a landmark in\nrecent history of Buddhism in Sri Lanka owing primarily to the leadership,\ninitiative and actions of one of the greatest sons of our motherland –\nVenerable Mohottiwatte or Migettuwaththe Gunananda Thera (1823-1890). He\ndefeated our nation\u2019s adversaries and was the major force behind\nre-establishing the identity and pride of Sinhala Buddhists who were subject to\nundue oppression and discrimination during the colonial era. The significance\nof Venerable Mohottiwatte Gunananda Thera\u2019s can be better appreciated when one\nconsiders the repressive colonial historical background and the appalling\nconditions under which he pursued his highly risk-ridden but heroic and\ncourageous actions against powerful forces that had overall control over\naffairs in the country.  <\/p>\n\n\n\n

\"\"<\/figure>\n\n\n\n

EUROPEAN\nCOLONIAL POWERS<\/strong> *<\/p>\n\n\n\n

With the arrival in 1505 of the European colonial powers for over 440\nyears, the Sinhala Buddhists, the dominant indigenous people of the island were\nsubject to severe harassment, discrimination and exploitation by the brutal\ncolonial masters on the one hand and their compatriots, the Catholic\/Christian\nmissionary workers on the other. The latter virtually dominated the island with\nthe encouragement and assistance of the rulers to pursue their task of\nconverting Buddhists (and Hindu Tamils) to Christianity. People were forced to\nchange their traditional names and embrace Christianity if they wished to\nobtain employment under their regimes. School systems that were installed were\ninstrumental is proselytizing Buddhists and Hindus.<\/p>\n\n\n\n

VIOLATION\nOF TERMS OF THE \u2018UDARATA GIVISUMA\u2019<\/strong><\/p>\n\n\n\n

Although the protection of Buddhism, its places of worship and the\nSangha, were guaranteed by the British, under the \u2018Udarata Givisuma\u201d or the\nKandyan Convention signed in 1815, once they had complete control over \nthe Kandyan kingdom, the British rulers disregarded this commitment and \nresorted to actions that were aimed at undermining Buddhism and the Sangha\ncommunity. One such action was in April 1817, when they cancelled of the Poya\nday holiday which the Buddhists have enjoyed since historic times, and in its\nplace declaring Sunday as a public holiday. The many actions taken by British\nto undermine Buddhism incited the Maha-Sangha and the Sinhala people to revolt\nagainst the British in 1818. The aim was to regain the lost rights of the\nBuddhists. This national uprising was brutally suppressed by the British\nkilling many thousands including Buddhist monks, and causing widespread\nproperty destruction, hardship and suffering to people.<\/p>\n\n\n\n

EARLY YEARS OF HIS LIFE<\/strong><\/p>\n\n\n\n

Wadeehasinha  Mohottiwatte Gunananda Thera was\nborn on February 09, 1823, five years after the ghastly event of 1818, and\nthroughout the early years of his life he was exposed to the severe hardships\nand discrimination suffered by Buddhists in the hands of the Christian colonial\npowers. He was born in the Mohottiwatte village in Balapitiya. The name given\nto him at birth was Gingama Migel Mendis. In his early childhood he had a close\nrelationship with a Catholic priest who was residing in a nearby church. Some\nreports state that his exposure to Christianity made him think of becoming a\npriest later in life. However, later on, after coming into contact with\nBhikkhus of nearby temples including Gala Uda Viharaya in Dodanduwa, he was\nmore interested in learning Buddhism. His early education in Buddhism was at\nthe Subadraramaya Purana Viharaya in Balapitiya, under Balapitiye Gunarathana\nMahathera.  He showed much interest in Buddhist studies and displayed\nexceptional self confidence as a young boy. <\/p>\n\n\n\n

When he was twelve years old, in 1835, with the blessings of his\nparents, he was ordained as a Buddhist monk and the name given to him at the\nordination was Mohottiwatte Gunananda. He resided at the Balapitiye\nSubadraramaya Purana Viharaya as a desciple or pupil of Thelikada Piyarathana\nTissa Thera. A few years later, with Balapitiye Gunarathana Mahathera, he moved\nto Colombo, and resided with him at the Deepaduttaaraamaya in Kotahena which\nwas the first Buddhist Viharaya established in Kotahena Colombo in1832. <\/p>\n\n\n\n

UNDERMINING\nBUDDHISTS<\/strong><\/p>\n\n\n\n

In the early decades of the 19th century, the Christian influence was\ndominant in the country, especially in Colombo. Conversion of Buddhists to\nChristianity was a common practice during this period. Many converted for\npersonal material benefits and also adopted Christian names. The British\nadministration accorded greater opportunities for Christians to progress in\nlife, with better education and better employment opportunities. <\/p>\n\n\n\n

Christian missionaries envisaged that the most effective way of\nconverting Buddhists was through church-based schools. The British colonial\nadministration encouraged and assisted this venture. The Missionaries enjoyed\nabsolute freedom to propagate Christianity by opening schools throughout the\ncountry. Buddhist children attending these schools had bible lessons as a\ncomponent of their school curriculum. They were also exposed to various\nChristian rituals, festivities and activities held in the church associated\nwith the school. Both children and their parents were exposed to the special\nprivileges and opportunities available for the school\u2019s Christian children,\nespecially for those intending to pursue higher studies or seeking employment\nin the public service. Inevitably, many Buddhist students eventually embraced Christianity\nin later life.<\/p>\n\n\n\n

By the third decade of the 19th century, there were more Christian\nmissionary schools in the country, assisted by the British administration, as\ncompared to Buddhist schools and pirivena schools combined which had negligible\nassistance from government. There were government Sinhala medium schools which\nwere used primarily by the Buddhists, but none were established in the Kandyan\nprovinces which were almost exclusively traditional Buddhist areas. <\/p>\n\n\n\n

ENGLISH\nAS MEDIUM OF INSTRUCTION<\/strong><\/p>\n\n\n\n

In 1832, the British administration made English the medium of\ninstruction in all government schools which led to the closure of all\ngovernment Sinhala medium schools used by Buddhist children. They opened\nEnglish medium schools in urban centres in Colombo, Galle, Kandy, Chilaw and\nJaffna districts.  At this time, the British established the Colombo\nAcademy or the present Royal College with the primary objective of producing\nEnglish teachers for the new schools. The establishment of Catholic and Christian\nMissionary schools in the English medium also increased rapidly during this\ntime, with assistance from the colonial administration.<\/p>\n\n\n\n

As far as opportunities for better employment, especially in the public\nsector, English education was an essential requirement.  Also, Christians\nwere accorded preferential treatment when it came to higher learning and better\nemployment. It is reported that owing to the establishment of English schools\nand the preferential treatment accorded to those with English education and of\nChristian faith, the tendency was for many thousands of Sinhala Buddhists\nchildren who attended English medium schools to become Christians. As a counter\nmeasure, the initiative of Buddhist scholar monks, several Buddhist schools\nwere started in different places in the country but they were faced with severe\nchallenges. It is reported that in 1870, there were only two Buddhist schools\nin the country, in Panadura and Dodanduwa with an attendance of 246 children as\nagainst 805 Christian schools with an attendance of 78,086 children.<\/p>\n\n\n\n

The intensity of conversion activities was such that in 1850, James de\nAlwis, Sinhala scholar, lawyer and theologian said that “before the end of\nthe century Buddhism would disappear from Ceylon”. The Christian churches\ncarried out a widespread campaign of propagating Christianity and discrediting\nand humiliating Buddhist teachings. It was customary for Christian priests to\ndeliver public talks undermining Buddhism, which were openly insulting, abusive\nand vituperative. Mohottiwatte Gunananda Thera was deeply distressed and\ndisturbed about the sad plight of Buddhists who were subject to discrimination\nand harassment by the Christian church and the British administration. He\ndecided to move back to Balapitiya with Gunarathana Mahathera.<\/p>\n\n\n\n

COPING\nWITH PERSONAL TRAGEDIES AND RETURN TO LAY LIFE<\/strong><\/p>\n\n\n\n

A few years later, Balapitiya Gunarathana Mahathera passed away which\nwas a big loss for Mohottiwatte Gunananda Thera.  A few months later, his\nfather died. He was faced with a serious problem of not having anyone to look\nafter his mother who was not in good health. This precarious situation led him to\ngive up robes and return to lay life in order to look after his mother. \nHe went back to his original name of Migel Mendis. A well known Christian\nbusinessman in Balapitiya named Ibraham de Alwis who knew his parents, was\nsympathetic to the plight of this young man and helped him financially to take\ncare of his mother. Although the young man was keen on being employed in order\nto earn an income, Alwis the businessman objected to it because he thought that\nthe young man, Migel Mendis, who was a teenager by this time should be focusing\non furthering his education. He considered Mendis to be a smart and capable\nindividual. He introduced the young man to Peiris, a Christian teacher or\nCatechist who took the initiative of admitting him to Wesley College in\nColombo. Wesley was a prominent Anglican Christian school in Colombo at this\ntime. Here, Mendis had the opportunity to learn English and Christianity. He\ndid well in his studies and won the admiration of his teachers because he was\nable to memorize the bible and recite it.<\/p>\n\n\n\n

In the meantime, his mother was ailing in Balapitiya and Mendis who was\nin Colombo was depressed.  He began to lose interest in studies and wanted\nto be employed, so that he can earn an income and look after his mother.\nAlthough he was able to find a job at the Observer Newspaper, he could not\ncontinue with it because of the death of his mother. He was deeply depressed\nand returned to Balapitiya. At this time, his uncle or his mother\u2019s brother,\nwho was a Buddhist monk, known as Seenigama Deerarakkitha Thera, was living in\nthe Kotahena Deepaduttaaraamaya Viharaya. He assisted young Mendis who was in\nhis late teens at this time. Although he continued to live in  Balapitiya,\non and off he visited his uncle at the Kotahena temple. During his stay in Colombo\nas a student and in his visits to Kotahena he was well exposed to the plight of\nSinhala Buddhists who were subject to all forms of discrimination and\nharassment by the British and their Christian compatriots and\nhenchmen.    <\/p>\n\n\n\n

RE-\nORDINATION AND SERMON AT DODANDUWA<\/strong><\/p>\n\n\n\n

During this period, Mendis renewed his relationship with temples and\nmany scholar Bhikkhus in Balapitiya and Dodanduwa. He was actively involved in\nthe program of writing the Thripitaka on ola palm-leaves that was taking place\nat the Dodanduwa Gala Uda Viharaya. He developed great interest and skill in\nthis activity. After the completion of writing of the Thripitaka on the Ola\nmanuscript,  it was the custom to ceremoniously donate it to the Chief\nPrelate of the Viharaya at a grand religious festival. It was the tradition to\ninvite a well-known scholar Bhikkhu to give the special sermon on this day.\nMendis took a leading role in organizing this event and took the responsibility\nof inviting a prominent bhikkhu to give the sermon. By this time he had made\nacquaintance with many of the reputed scholar bhikkhus in the region.<\/p>\n\n\n\n

A very large crowd gathered in the Viharaya for the festival. In the\nevening when the festival was about to begin, young Mendis came to the Viharaya\nin a most dignified manner with an \u2018atapirikara\u2019 in his hands. He walked\ndirectly to Sonuththara Mahathera who was the Viharadhipathi (the Chief Prelate\nof the temple), and respectfully handing over the atapirikara to him, requested\nthat he would like to be ordained again as a bhikkhu. He mentioned that he was\nan orphan, with a fair exposure to Buddhism and is deeply committed to\nBuddhism.  He further said that during his stay in Colombo and in his\ntravels within the country, he has observed and realized the discrimination to\nwhich the Buddhists were subject and how the Christian establishment was\ncarrying out a campaign to discredit and humiliate Buddhism. He said that he\nhas a deep desire to save the Buddha Sasana from being destroyed by\nnon-Buddhist forces. He respectfully requested that he be ordained immediately.\nDeeply impressed by  Mendis\u2019s words and his courage, the Viharadhipathy\nordained this nineteen year old young man, under the same name he had before as\na bhikkhu – Mohottiwatte Gunananda. <\/p>\n\n\n\n

When the time arrived for the climax of the festival to have the sermon\nof a prominent scholar bhikkhu, Mohottiwatte Gunananda Thera appeared in the\nbana-maduwa, in his yellow robes, in a most elegant manner,  to the\nsurprise and utter joy of the crowd who loudly chanted \u2018Saadhu Saadu\u201d. His\nwell-known sermon on this day was on the Maha Mangala Sutta which thrilled the\nlarge gathering of devotees. His sermon continued until the early hours of the\nmorning as was the custom at this time.<\/p>\n\n\n\n

RETURN\nTO KOTAHENA AND BEGINNING OF CAMPAIGN  <\/strong><\/p>\n\n\n\n

Gunananda Thera obtained his higher ordination in 1844 when he was 21\nyears of age. This was at the Balapitiya Udakukkhepa Seemamalakaya. Thereafter,\nhe obtained further dhamma education from reputed scholar bhikkus at the time.\nSubsequently, he moved to Kotahena Deepaduttaaraamaya where he established\nhimself permanently. At the time when Mohottiwatte Gunananda Thera, returned to\nDeepadutthaaramaya in Kotahena he found that many thousands of Buddhists have\nconverted to Christianity in order to gain a livelihood. Knowledge of English\nwas essential to get ahead in life at the time and often, after learning\nEnglish, most Buddhists converted to Christianity in order to benefit by the\npreferential treatment and to secure better livelihood.<\/p>\n\n\n\n

The Kotahena Viharaya was at this time in the midst of an exclusively\nChristian neighborhood and the Viharaya was surrounded by various Christian\nestablishments. This was the time when Christians, especially Christian priests\nwere quite active in openly conducting public talks against Buddhism and\nBuddhists. These talks were directly offensive, slanderous and derogatory, and\ncontained information that was malicious and scornful.  In fact, this\ncallous, insensitive and blasphemous attitude on the part of the Christian establishment\nthat motivated Buddhist leaders such as  Mohottiwatte Gunananda Thera to\nget to the forefront irrespective of the risks and challenges involved, in\norder to respond to the hateful and profane material against Buddhism spread by\nChristians, misleading the masses and undermining the faith and way of life of\nindigenous people of the country for over 2000 years. One could argue that it\nwas the wrong and arrogant attitude of Christians that helped to create a\nstrong Buddhist force challenging the Christian dominance and influence at the\ntime. It was the lack of foresight on the part of the Christians that led to\nextreme forms of unpleasantness and disharmony between the adherents of the two\nreligions, and the emergence of Buddhist leaders such as Mohottiwatte Gunananda\nThera, and finally the serious blow and setback, in actual fact the humiliating\ndefeat suffered by the Christians in the religious debates in late 19th century\nculminating in the famous Panadura debate of 1873, which had international implications.<\/p>\n\n\n\n

In 1849, when he was twenty-five years old, he held his first important\npublic sermon in Colombo Fort at a place called Kottambagahayata. During his\nperiod of stay at Kotahena, Mohottiwatte Gunananda Thera travelled extensively\nacross the country giving pubic sermons to large gathering of Buddhists, on the\nneed to protect and promote Buddhism and Buddhist way of living. He emphasized\nthe need for Buddhists not to be victims of Christian conversion. He\nhighlighted the falsehoods in Christianity and argued against the criticisms\nleveled against Buddhism by Christians. He showed the people the value of their\nBuddhist cultural inheritance. <\/p>\n\n\n\n

COUNTERING\nUNJUST ACTIONS <\/strong><\/p>\n\n\n\n

During the latter half of the 19th century one of the cheeky and\ndisrespectful methods used by the British to undermine Buddhism was the cutting\ndown Bodhi trees and removal of Buddha statues in public places, especially at\nroadside and road intersections. In the pretext of road expansion many Bodhi\ntrees and Buddha statues in and around Colombo city and other major urban\ncentres were removed or destroyed by the British. As a direct counter measure\nagainst this unjust and reprehensible actions,   Mohottiwatte\nGunananda Thera organized the Bodhiraja Committee\u201d consisting of prominent Buddhist\nleaders and began a huge campaign of replanting Bo plants and erecting Buddha\nstatues at places where these historic Buddhist symbols were removed by the\nBritish. In addition, Mohottiwatte Gunananda Thera made a formal complaint in\nwriting to the British government in England against this unfair practice. This\nled the British Administration to abandon this shameful anti-Buddhist practice.<\/p>\n\n\n\n

SERMONS,\nORATORIAL SKILLS  <\/strong><\/p>\n\n\n\n

Even as a young bhikkhu, Mohottiwatte Gunananda Thera was an indomitable\norator. He was admired by both the lay and ordained Buddhists for his\nfearlessness, utmost courage and dedication to his cause of protecting and\npromoting Buddhism in the face of many challenges he had to encounter in the\nprocess. By about the middle of the 19th century, he had made over 4000 sermons\nin different places in the country and was known nationwide as a Bhikkhu leader\nwith oratorical skills were unparalleled. <\/p>\n\n\n\n

PROLIFERATION\nOF PUBLICATIONS    <\/strong><\/p>\n\n\n\n

The Christian missionaries were propagating their religion through\npamphlets and books. During the latter half of the 19th century, the Christian\nestablishment began a widespread campaign primarily by means of publications\nstrongly criticizing and undermining Buddhism and Buddhist practices. Many\nbooks and pamphlets were produced by them. They had enormous funds and no\nobjections from the prevailing British administration to pursue this campaign.\nThey had the support of the news media which they used profusely to undermine\nBuddhism. <\/p>\n\n\n\n

The missionaries, who arrived in the island at the beginning of 1812,\nalso established printing presses in the country. The Wesleyan Press printed\nand published the first Sri Lanka journal \u2018Masika Thagga\u2019 in 1832 and \u2018Shathra\nNidanaya\u2019 in 1846. The Ceylon Observer established in 1834 was the first\nindependent newspaper published in Ceylon. The Lakmini Pahana newspaper was\nprinted in 1862 at a press owned by Hendrick Perera. The first unregistered\nSinhala newspaper, Lanka Lokaya was printed in  September 1860 at the\nLanka Loka Press in Galle. The first Sinhala Buddhist press was established in\nJuly 1862 and was known as the Lankopakara Press. The establishment of this\npress was a result of the Buddhist revival movement during the second half of\nthe nineteenth century. Bulathgama Dharmalankara Sri Sumanatissa Maha Thera,\nthe pioneer of the establishment of the Buddhist press, received necessary\nfinancial assistance to establish the Press from the King of Siam (Thailand). <\/p>\n\n\n\n

In 1849, Rev. D. J. Gogerly of the Wesleyan mission published \u2018Christian\nPragnapthi\u2019. e Mohottiwatte Gunananda Thera and Hikkaduwe Sri Sumangala Nayaka\nThera responded to criticisms leveled against Buddhism contained in Christian\npublications, through the \u2018Durlabdi Vinodimi\u2019 and \u2018Christian Vada Mardanaya\u2019\nand \u2018Samyak Darshanaya\u2019 during the period -1862-1863. Through journals like\n\u2018Satya Margaya\u2019, Satya Prakashanaya\u2019, \u2018Lakmini Kirula\u2019, Christiani Wada\nVighataniya\u2019, and \u2018Reversa\u2019 and thousands of pamphlets, the Mohottiwatte\nGunananda Thera refuted the wrong views that were held by Christians. <\/p>\n\n\n\n

The Buddhists were seriously handicapped owing to lack of access to\nprinting facilities. Mohottiwatte Gunananda Thera rose up to the occasion and\nwith the support of lay devotees, soon made arrangements to purchase a printing\npress. This led to a great proliferation of Buddhist publications. Many books,\nmagazines, newspapers and handouts were published as replies to the arguments\nand criticisms leveled against Buddhism by the Christian establishment. They\nalso highlighted the value of the teachings of the Buddha in understanding\nrealities regarding life and as a path leading to the eradication of human\nsuffering. The basic Christian beliefs and concepts were subject to strong\ncriticism and questioning. <\/p>\n\n\n\n

Mohottiwatte Gunananda Thera was well known for his writings and many\npublications. His publication titled Bauddha Prasna\u201d or Buddhist Questions was\nexceedingly popular and at one stage over 24,000 copies were distributed. These\npublications were of great appeal to the Buddhist public and the demand for\nthem increased rapidly. Most of these publications were made available to the\npublic at the sermons held countrywide by  Mohottiwatte Gunananda\nThera.  Among his many publications which were in great demand among the\nBuddhists were Lakmini Kirula, Sathya Maargaya (journal), Riviresa,  and\nBauddha Edahella.  Among other popular publications were: Sathya\nPrakashanaya (journal),  Kristhiyaani Vigaathanaya,  Bauddha Prasna,\n\u2018Durlabdi Vinodimi\u2019, \u2018Christian Vada Mardanaya\u2019, \u2018Samyak Darshanaya\u2019, \n\u2018Lakmini Kirula\u2019, Christiani Wada Vighataniya\u2019, Lankakoka news paper,\nSarasavi-Sandaresa, Sinhala Bouddhaya, Bauddha Sahodaraya (Sinhalese Buddhist\nBrotherhood) and thousands of pamphlets refuting the wrong views that were held\nby the opponents of the Sinhala people and\nBuddhism.                             \n<\/p>\n\n\n\n

SCHOLAR\nBHIKKHUS OF THE TIME <\/strong><\/p>\n\n\n\n

The Mid to late 19th centuries was a period that saw the rise of several\nimportant scholar bhikkhus in Sri Lanka whose overpowering influence had much\nto do with the survival and eventual revival of Buddhism in Sri Lanka. Their\nimpact was a definite reason for the strengthening of Buddhists as a force to\nwithstand and challenge the serious intimidation and threats to which Buddhists\nand Buddhist education were subject during this precarious period in the\nisland\u2019s history.  Among the outstanding Bhikkhu leaders of this time were\nthe following:<\/p>\n\n\n\n

Venerables –<\/p>\n\n\n\n

Hikkaduwe Sri Sumangala (1827-1911) *1,<\/p>\n\n\n\n

Weligama Sumangala (1825-1905) **2,<\/p>\n\n\n\n

Dodanduwe Piyarathana Tissa (1826 -1904) ***3 <\/p>\n\n\n\n

Waskaduwe Subhuthi (1835-1917),<\/p>\n\n\n\n

Walane Sri Siddartha (1811-1868)<\/p>\n\n\n\n

Battaramulle Sri Subhuthi (1832 -1915) <\/p>\n\n\n\n

Ratmalane Dhammaloka (1828 \u2013 1887)<\/p>\n\n\n\n

Kathaluwe Gunarathana (1832-1841)<\/p>\n\n\n\n

Batapola Kalyanatissa (1810-1841)<\/p>\n\n\n\n

Walpita Gunarathanatissa (1857-1920)  <\/p>\n\n\n\n

Bulathgama Dharmalankara Sri Sumanatissa  <\/p>\n\n\n\n

Koggala Sangatissa <\/p>\n\n\n\n

Potuwila Indrajothi <\/p>\n\n\n\n

Talhena Amaramoli<\/p>\n\n\n\n

Mulleriyawe Gunaratana  <\/p>\n\n\n\n

Bentara Atthadassi <\/p>\n\n\n\n

Randombe Dhammalankara<\/p>\n\n\n\n

Walpita Sumanatissa<\/p>\n\n\n\n

Mohottiwatte Gunananda (1823- 1890)<\/p>\n\n\n\n

*1<\/p>\n\n\n\n

Venerable  Hikkaduwe Sri Sumangala Nayaka Thera, was one of the\npioneer monks of the Buddhist revivalist movement in the 19th century Sri\nLanka. The service rendered by him to the Buddhist Education is unparalleled.\nHe was the founder of Vidyodaya Pirivena Maligakanda. He was well versed in\nSinhala, Pali, Sanskrit, English, Buddhism, History, Arithmetic, and\nArchaeology. As an erudite monk he has written many books and he started the\nnewspaper Lankaloka, and helped in the publication of \n“Sarasavisandaresa” and “Sinhala Bauddhaya\u201d. He was one of the\nprimary sources of information on Buddhism for Venerable Mohottiwatte Gunananda\nhis contribution meant much for the success of the Panadura debate. Col. Henry\nSteele Olcott learnt Buddhism and Pali under guidance of Ven. Sumangala. <\/p>\n\n\n\n

**2<\/p>\n\n\n\n

Venerable Weligama Sumangala Thera was an outstanding scholar bhikkhu\nwith many important publications -Hitopadsesa Atthadassi, Hitopadsesa\nPadarthavykanaya, Upadesa Vinischaya, Siddanta Sekaraya. His work Siddhanta\nSekharaya of 700 pages was printed at the Government Press in 1897. He\nestablished Saugathodaya Vidyalaya at Rankoth Vihara Panadura. He was a close\nassociate if Sri Edwin Arnold the author of  \u2018Light of Asia\u2019.<\/p>\n\n\n\n

***3<\/p>\n\n\n\n

Venerable Dodanduwe Piyarathana Tissa started the first Buddhist school\nin Sri Lanka, under the name Jinalabdhi Vishodaka at the Saila-bimbaramaya\nTemple in Dodanduwa, in spite of numerous challenges from the colonial\nadministrators. His intention was to spread Buddhist education in the island\nand put an end to discrimination, deprivation and injustice caused to\nBuddhists  by colonial masters. In order to achieve this Piyarathana Thera\nformed a Buddhist Society called ‘Lokartha Sadana.’ His work attracted the\nattention Colonel Henry Steel Olcott several years before his arrival in the\nisland in1880 and the two parties communicated through letters. On the\ninitiative of Col. Olcott, Ven. Piyarathana Thera was conferred honorary\nmembership of the Theosophical Society based in the United States. They jointly\nlaid the initial groundwork for the revival of Buddhist education in Sri Lanka.\nOlcott, on the guidance of Ven. Piyarathana Thera, formed the Buddhist\nTheosophical Society in Sri Lanka. <\/p>\n\n\n\n

DEBATES\nSPEARHEADED BY VENERABLE GUNARATHANA<\/strong><\/p>\n\n\n\n

Mohottiwatte Gunananda Thera initiated and led many debates in defense\nof Sinhala Buddhists. He consulted many of the scholar Bhikkhu leaders of the\ntime who were most forthcoming in providing Mohottiwatte Gunananda Thera with\nnecessary information and assisting him in various other forms. Debates were\nconducted initially through exchange of articles between Buddhists and\nChristians. <\/p>\n\n\n\n

In 1865 was the so called Baddegama debate conducted through exchange of\narticles between the two sides.  What initiated this debate was a verbal\nargument between Venerable Sumangala – a young Buddhist monk of a Vihara in\nBaddegama and a Christian priest. The Waragoda debate followed in the same year\nand in 1866 there were two debates, one at  Liyanagemulla  and other\nUdanvita in the Satara Korale. In 1871 was the  Gampola debate held with\nMohottiwatte Gunananda Thera and Pandit Batuwantudave for the Buddhists and\nRev. Charles Carter and his team for the Christians. <\/p>\n\n\n\n

THE\nPANADURA DEBATE <\/strong><\/p>\n\n\n\n

These debates culminated in the world famous debate held at Panadura\nfrom the 26th to 28th August 1873. The occasion for the Panadura Debate was\ntriggered owing a highly offensive and scornful sermon delivered on the 12th of\nJune 1873 by the Protestant priest Rev. David Silva on the teachings of the\nBuddha with reference to the human soul. This was delivered in the Wesleyan\nChapel in Panadura which is one of the first churches established by the\nWesleyan mission in the early part of the 19th century in an almost exclusively\nBuddhist area, and in the immediate vicinity of the historic Galkanda or the\npresent Rankot Viharaya. At the time, this was a well known stronghold of\nBuddhists and Buddhist leaders, both lay and ordained. The intension of Rev.\nDavid Silva\u2019s sermon was to disrepute and humiliate the Buddha. He criticized\nthe teachings of the Buddha in a most sneering and abusive manner. Both the\ncontent of the sermon and the language used was malicious, slanderous and\nscathing. <\/p>\n\n\n\n

Buddhist leaders of Panadura were hurt and they decided to invite \nMohottiwatte Gunananda Thera to reply Rev. David de Silva. Mohottiwatte\nGunananda Thera came to Galkanda Viharaya (Rankoth Viharaya) on 19th June 1873\nand delivered the reply speech denouncing as untrue the arguments of\nChristians. However the people of either party were not satisfied with holding\nspeeches in separate venues and face to face formal debate was initiated by the\nChristians. The  enraged Protestant missions challenged Mohottiwatte\nGunananda Thera to hold an open verbal debate to establish the truth of the faith.\nThe monk accepted the challenge, and the dates for the historical  face to\nface debate was fixed with the agreement of both parties. Rules and regulations\nwere decided by the debating parties after consulting each other.  <\/p>\n\n\n\n

P. Jeromias Dias a Buddhist leader of Panadura at the time, prepared a\nlarge stage and the pavilion in one of his lands called Dombagahawatte near\nGalkanda Viharaya and the Wesleyan church. The pavilion was attractively\ndecorated. The Christians were represented by able men, the ablest debaters in\nthe island whom their church could have summoned. They included  Revs.\nDavid Silva, S. Langdon, Principal of Richmond College, S. Tab, S. Calls, C.\nJayasinghe, F. Rodrigo, the catechist Sirimanne, Mudliyar de Soysa, Dunupola\nNilame and assisted by a host of foreign and local theologians. The speakers\nfor the joint protestant delegation were Rev. David de Silva of the Wesleyan\nmission and Rev. F. S. Sirimanne, a Catechist of the Church Missionary Society.\n<\/p>\n\n\n\n

The Buddhist monks participating in the debate were Venerables: \nGunaratna Tissa Mahathera of Panadura,  Hikkaduwe Sumangala Mahathera,\nWeligama Sri Sumangala Mahathera, Ratmalane Sri Dharmaloka Mahathera, Waskaduwe\nSri Subhuthi Mahathera, Batuwanthudawa Devarakshitha Mahathera, Potuwila\nIndrajoti Mahathera, Koggala Sangatissa Mahathera, Talhena Amaramoli Mahathera\nand Mulleriyawe Gunaratana Mahathera.  Mohottiwatte Gunananda Thera was to\nlead the Buddhist side and be the sole speaker for the Buddhist delegation. \n<\/p>\n\n\n\n

The crucial debate commenced at the appointed time of eight in the\nmorning each day and ended at five in the evening. The debate went on for two\ndays. On the first day there were over 10,000 people to hear and see the debate\nfrom Panadura and the neighboring areas of Pasdun Korale and Raigam Korale,\nincluding more than one hundred Buddhist monks. The debate ranged from the\nnature of God, the Soul and resurrection on the one hand, to the concept of\nKarma, Rebirth, Nirvana and the principle of Paticca – Sumuppada or dependent\norigination. <\/p>\n\n\n\n

BUDDHISTS\n– THE CLEAR WINNERS<\/strong><\/p>\n\n\n\n

The debate took place in a peaceful manner and Mohottiwatte Gunananda\nThera delivered the closing speech in the evening of the final day, and refuted\neffectively the malicious charges made against the teachings of the Buddha. At\nthe end of the debate, it was quite clear to everyone that that the Buddhist\nside outshone others.  Mohottiwatte Gunananda Thera presented the Buddhist\npoint of view in a most eloquent manner.  His  reasoning was exceptionally\npowerful and his eloquence was most convincing which made the Buddhists the\nclear winners of the debate.  After the debate the thousands of people\nleft the grounds shouting “SADHU SADHU”, jubilantly expressing their\njoy at the outcome of the debate. <\/p>\n\n\n\n

The debate ended with a clear victory for the Buddhists. Mohottiwatte\nGunananda Thera not only replied effectively to the fallacies of the Christian\nspeakers, but also enlightened them on the principles and tenets of the\nBuddhist doctrine. Buddhists were overjoyed with the outcome of this historic\ndebate. Festivities were held in every temple to mark their triumph and the\neffigy of Mohottiwatte Gunananda Thera was carried in procession in every\nvillage. This triumph became a great source of inspiration, strength and\ncourage for Sinhala Buddhists to work more vigorously to revive their lost\nglory.<\/p>\n\n\n\n

PUBLICITY\nOF THE DEBATE<\/strong><\/p>\n\n\n\n

Newspapers such as  the Lakrivikirana, the Ceylon Times and the\nCeylon Observer carried reports on the debate. The Ceylon Times which was the\nleading English newspaper at the time sent a special representative to report\nthe proceedings of the debate. A complete report of all the speeches corrected\nby the speakers themselves was published in English day by day. As arranged by\nthe Editor of \u2018Ceylon Times\u2019 named John Cooper, an English summary of the whole\ndebate was prepared by Edward Perera. This was printed in the form of a booklet\nincluding the proceedings of the debate under the title  “A full\nAccount of the Buddhist Controversy held at Panadura in August\n1873”.  Thousands of copies of this English translation were\npublished and distributed widely.<\/p>\n\n\n\n

Dr. James Martin Peebles an American happened to be in Sri Lanka during\nthe time of the debate and had occasion to read the book on the debate\npublished by the Ceylon Times. Upon his return to USA, Dr. Peebles\npublished  the book with an introduction explaining how the Buddhists in\nSri Lanka have shown the real position of Christianity. He gave the book the\ntitle “Buddhists and Christianity Face to Face”. As a result\nEuropeans specially the intellectuals wanted to know about Buddhism and\ndirected their attention towards Sri Lanka. <\/p>\n\n\n\n

IMPACT\nOF THE PANADURA DEBATE<\/strong><\/p>\n\n\n\n

The aftermath and impact of the debate was extraordinary with far reaching\nnational and international implications. It soon became the major force behind\nre-establishing the identity and pride of Sinhala Buddhists that was\ndiminishing rapidly under the deceitful, repressive and authoritarian practices\nof the British Administration. Besides, the Panadura Debate contributed\nimmensely as an eye opener for the Buddhists. It helped to accelerate the\nBuddhist Revival Movement. <\/p>\n\n\n\n

Its international impact was equally significant providing the world\nwith a wealth of knowledge that greatly appealed to and appreciated by the\nintelligentsia. It definitely helped to bring about increased awareness in the\nwestern world, about the teachings of the Buddha. Colonel Henry Steel Olcott\nand Madame Blawatsky were among those deeply influenced by the contents of the\nbook published by Peebles.  After reading it Colonel Otcott  become\ndeeply interested in Buddhism. He felt this is one of the religions he was\nlooking for to unearth the secret of the Universe. It was Mohottiwatte\nGunananda Thera\u2019s eloquent presentation of the Buddhist point of view that\nimpressed him most. Olcott described Mohottiwatte Gunananda Thera as “the\nmost brilliant Polemic Orator of the Island, the terror of the missionaries,\nwith a very intellectual head, most brilliant and powerful champion of the\nSinhala Buddhism”. <\/p>\n\n\n\n

HENRY\nSTEELE OLCOTT & THE BUDDHIST THEOSOPHICAL SOCIETY<\/strong><\/p>\n\n\n\n

Colonel Olcott came to Sri Lanka on the 17th May 1880, and joined forces\nwith Mohottiwatte Gunananda Thera and all prominent Bhikkhu leaders to help\naccelerate the activities of the Buddhist revival movement that has gained\nextraordinary momentum at the time. After he came to the island with the\nsupport of Buddhist leaders he formed the Buddhist Theosophical Society where\nhe worked tirelessly for the revival of Buddhism in Sri Lanka. As a dynamic\nleader of this movement, he was able to deal effectively with the colonial\nrulers. The Buddhist Theosophical Society was instrumental in opening schools\nto provide  Buddhism- based education to the younger generation. <\/p>\n\n\n\n

In 1881 full moon day of Vesak, Colonel Olcott, with the support of\nprominent Bhikkhu leaders inaugurated at Kelaniya a Buddhist National Fund for\nthe promotion of the religious and secular education of Buddhist children and\nthe dissemination of Buddhist Literature. Starting in 1881 Buddhist Sunday\nschools were started in several places within Colombo  including Pettah,\nKotahena, Borella, Maradana, Barber Street, Messenger Street, Slave Island,\nPeliyagoda and Panchikawatte.  In 1886, the Sunday school in Pettah was\nconverted to the Pettah Buddhist English School which was soon subject to\nimprovement and became Ananda College. The initiative and interest taken by\nVenerable Maha Theras such as Hikkaduwe Sri Sumangala, Mohottiwattte\nGunananda,  Weligama Sumangala, Dodanduwe Piyarathana Tissa in furthering\nBuddhist education and in the establishment of Buddhist schools received a\ntremendous boost with the active involvement in this work of Colonel Olcott,\nwho was particularly keen in promoting Buddhist English schools. This gave much\nstrength to the Buddhist revival that was taking place across the country in\nthe late 19th century.     <\/p>\n\n\n\n

In 1888 there were eight Buddhist schools which increased to 99 in the\nyear 1898. In 1898 there were 11,577 children in Buddhist schools. The Roman\nCatholics had 30,425; Wesleyans 22,808; Church of Mission 14,110. Thus\nBuddhists had the fourth place in regard to the number of pupils in their\nschools. In 1899 there were 134 schools in the list of Buddhist schools with an\nattendance of 15,490 children. In 1900 the number of schools increased to 150\nin the Buddhist Theosophical Society\u2019s list. <\/p>\n\n\n\n

By 1902 the success of Buddhist work was so alarming to the Christians\nthat the church missionary Society passed a resolution in that year against the\nemployment of Christians who had at any time served in Buddhist schools. But\nthis does not seem to have made much impression because in the following year\nthe number of Buddhist  schools had risen to 174. No less than 185 schools\nof the Society drew a sum of Rs. 48,502.90 from government by way of grant in\n1904.<\/p>\n\n\n\n

That same year the Rev. G.B.Ekanayake writing in East and West showed\na remarkable change in the attitude of the Christians church toward the\nBuddhist revival. The contemptuous indifference which in the earlier stage\nassigned to the revival an ephemeral existence and the violent opposition\nsubsequently directed against it. Ekanayaka did not hesitate to admit that the\ncurrent of Christian\u2019s conversion had been effectually stemmed by the Buddhist\nrevival. <\/p>\n\n\n\n

In 1907 there were 215 schools of the Society of which 186 with an\nattendance of 23,975 had registered. In 1909 the number of schools increased to\n224 and in 1914 to  230, and in 1915 to 249 schools. In 1917, the Buddhist\nGirls\u2019 College (now Visaka Vidyalaya) was started. The 17 Buddhist English\nschools established under the Buddhist Theosophical Society  with an\nattendance of over 5,000 pupils with a staff of over 230 include Ananda\nCollege, Colombo; Nalanda Vidyalaya, Colombo; Dharmaraja College, Kandy; Ananda\nSastralaya, Kotte; Olcott Vidyalaya, Colombo; Jinaraja Vidyalaya, Gampola,\nTaxila Vidyalaya, Horana; Sri Pada Vidyalaya, Hatton; Rahula Vidyalaya, Katugostota;\nVijaya college, Matale; Anurudda College, Nawalapitiya; Buddhist English Mixed\nSchool, Dodanduwa; Mahinda Vidyalaya, Anuradapura; Gamini Vidyalaya, \nBentota; and Suriya Vidyalaya, Kolonnawa. The Sinhalese schools that were\nestablished at the time had an attendance of nearly 70,000 children. <\/p>\n\n\n\n

BUDDHIST\nDEFENCE COMMITTEE  <\/strong><\/p>\n\n\n\n

On January 28, 1884, ten years after the Panadura debate, with the\ninitiative of Sri Sumangala  Nayaka Thera, Mohottiwatte Gunananda Thera\nand Colonel Olcott and the active participation of many lay Buddhist leaders,\nthe Buddhaarakshaka Committee or Buddhist Defense Committee was inaugurated\nat a meeting held at the Vidyodaya Pirivena in Maligakande. Its primary\nobjective was the safeguarding Buddhist interests. Muhandiran A. P. Dharma\nGunawardana, Don Carolis Hewavitharana, H. A. Fernando, Carolis Pujitha\nGunawardana were elected as the office-bearers of the committee while Colonel\nHenry Steele Olcott served as an honorary member. This Committee drew up six\ndemands which were submitted to the British government through Colonel Olcott\nwho visited England personally for the purpose in February 1884. <\/p>\n\n\n\n

Subsequently a sub committee comprising Mohottiwatte Gunananda\nThera,  Hikkaduwa Sri Sumangala Thera, Don Carolis Hewavitharana, A.P.\nDharma Gunawardana, William de Abrew, Carolis Pujitha Gunawardana, Charles A.\nde Silva, N. S. Fernando, Peter de Abrew and William Fernando was set up to\nlook into the possibility of designing a prestigious symbol of identity for the\nBuddhists. The blue, yellow, red, white and orange coloured flag designed by\nCarolis Pujitha Gunawardana was unanimously accepted by the committee as the\nmost appropriate symbol of identity of the Buddhists.<\/p>\n\n\n\n

The Buddhist Defense Committee was instrumental in obtaining the\napproval of the British colonial government to restore the Vesak Poya holiday\nenjoyed by Buddhists since historic times, which was abolished by the Dutch in\n1770 and also the traditional Sinhala New Year holiday. Vesak Poya was declared\na public holiday on April 28, 1885 and a month earlier the Sinhala  New\nYear day was declared a public holiday. Vesak celebrations were held on a grand\nscale in 1885 throughout the country. <\/p>\n\n\n\n

HOISTING\nOF THE BUDDHIST FLAG <\/strong><\/p>\n\n\n\n

The heroic Most Venerable Mohottiwatte Gunananda Thera hoisted the five\ncoloured Buddhist flag for the first time at the Deepaduththaramaya Temple in\nKotahena on the Vesak Full-moon Poya day of April 28, 1885. On this historic\nday, the sermon given by him to thousands of Buddhists is considered as one of\nhis best. The flag was also hoisted at the Kelaniya Raja Maha Viharaya,\nHunupitiya Gangaramaya, Vidyodaya Pirivena and at the headquarters of the\nBuddhist Theosophical Society in Colombo. Anagarika Dharmapala hoisted the\nBuddhist flag at the Buddha Gaya temple on the Esala Full Moon Day in 1891.\nThis flag is recognized and adopted today as the Buddhist flag of the entire\ninternational Buddhist community representing all Buddhist\ntraditions.   <\/p>\n\n\n\n

Dr. Daya Hewapathirane<\/p>\n\n\n\n

Email: daya.hewapathirane@gmail.com<\/a><\/p>\n\n\n\n

* <\/em><\/strong>The Portuguese Catholics were most\nsavage, cruel and inhuman persecutors of Buddhism and were responsible for\nwidespread and senseless killings and the destruction of many Buddhist temples,\nmonasteries and historical monuments and looting of valuable treasures. People\nwere subject to  violence for over 150 years. They were forced to change\ntheir traditional names and embrace the Catholic faith if they wished to obtain\npositions under their regime. This state of affairs continued until they were\nexpelled from the island by the Dutch invaders. Among primary interests of the\nDutch was the propagation of Protestant Christianity and their policies and\nactions against Buddhists were not too different to those of the Portuguese.\nEmbracing Christianity was necessary in order to take up employment in the\ngovernment. Christian baptism was made mandatory for the registration of birth\nand no marriage was legally registered outside the church. The Parish School\nsystem introduced by the Dutch missionaries was instrumental in proselytizing\nBuddhists. They abolished the Poya holidays. This scornful period of Dutch rule\nended in 1796 when they were ousted by the British.<\/em><\/p>\n\n\n\n

This\npaper drew heavily from information contained in the following publications:<\/em><\/p>\n\n\n\n

(1) Wadeehasinha\u00a0 Mohottiwatte Gunananda Thera,<\/em>
Siri Vajiragnana Daham Passala Maharagama Publication,<\/em>
Piyasiri Printing System, Gangodawila, Nugegoda (Second Edition, 2003)\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/em><\/p>\n\n\n\n

By Venerable Dedigama Sumanajothi Thera & Cyril Hewawasam <\/em><\/p>\n\n\n\n

(2) Tracing the origins of Rankoth Vihara,\u00a0\u00a0\u00a0 Lanka Gazette, October 12, 2010 <\/em>By G L Peiris MP\nExternal Affairs Minister<\/em><\/p>\n\n\n\n

(3)Commemoration of Panadura Controversy\u00a0<\/em>
By Padmasree Samaranayake, 2005 <\/em><\/p>\n\n\n\n

(4) The Great Panadura Debate<\/em>
Sunday Observer, June 13, 2010\u00a0<\/em>
\u00a0\u00a0By S. De F. Jayasuriya <\/em><\/p>\n\n\n\n

(5)Ven. Migettuwatte Gunananda Thera, the Indomitable Oratorby C. V. Rajapakse,\u00a0 Daily News Sat Jan 25, 2003<\/em>

<\/p>\n\n\n\n

(6)Ven. Migettuwatte Gunananda<\/em>
The Island \u2013 Sept. 21, 2008<\/em>
By Walter Wijenayake<\/em>
Book, published 1991\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/em><\/p>\n\n\n\n

(7) Kotahena Riot 1883: <\/em>
A Religious Riot in Sri Lanka\u00a0\u00a0\u00a0<\/em>
By G P V Somaratna\u2019s\u00a0 <\/em><\/p>\n\n\n\n

(8) Sinhala Maha Sangha Parapura\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 (Biographies of the Noble Sangha Fathers of Sri Lanka) 2008\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Ven. Migettuwatte Gunananda<\/em>
By Walter Wijenayake\u00a0 <\/em><\/p>\n","protected":false},"excerpt":{"rendered":"

Dr. Daya Hewapathirane HISTORICAL CONTEXT The ‘Panadura Vadaya’, the historic debate of 1873, was a landmark in recent history of Buddhism in Sri Lanka owing primarily to the leadership, initiative and actions of one of the greatest sons of our motherland – Venerable Mohottiwatte or Migettuwaththe Gunananda Thera (1823-1890). He defeated our nation\u2019s adversaries and […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":true,"template":"","format":"standard","meta":{"footnotes":""},"categories":[101],"tags":[],"class_list":["post-90718","post","type-post","status-publish","format-standard","hentry","category-dr-daya-hewapathirane"],"_links":{"self":[{"href":"https:\/\/www.lankaweb.com\/news\/items\/wp-json\/wp\/v2\/posts\/90718","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.lankaweb.com\/news\/items\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.lankaweb.com\/news\/items\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.lankaweb.com\/news\/items\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.lankaweb.com\/news\/items\/wp-json\/wp\/v2\/comments?post=90718"}],"version-history":[{"count":0,"href":"https:\/\/www.lankaweb.com\/news\/items\/wp-json\/wp\/v2\/posts\/90718\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.lankaweb.com\/news\/items\/wp-json\/wp\/v2\/media?parent=90718"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.lankaweb.com\/news\/items\/wp-json\/wp\/v2\/categories?post=90718"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.lankaweb.com\/news\/items\/wp-json\/wp\/v2\/tags?post=90718"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}