Two significant events attended by Prime Minister Dinesh Gunawardena this week highlighted the Government’s resolve to seek the counselling of the Mahasangha in its efforts to find solutions to the unprecedented socioeconomic crisis and political and constitutional confusions in the country.
The first occasion was the All Ceylon Buddhist Conference (ACBC) Commemoration Meeting of the 149th Anniversary of Panadura Debate held at the Bauddha Mandiraya at Thunmulla Junction in Colombo. The internationally-famed debate was held from August 26 to 28, 1873 at the Rankoth Viharaya in Panadura, the temple which played the foremost role in facilitating the debate and became a centre of the Buddhist revivalist movement.
The Mahasangha, who attended the commemoration event held at Bauddha Mandiraya in Colombo, recalled the dismal state in the country when the Panadura Debate was held during the colonial era and pointed out how the renaissance of Buddhism as a result of the debate had helped to stabilize and strengthen the society to face the challenges.
The Mahasangha, reminded the audience that included Prime Minister Gunawardena that the Panadura debate took place at a time when Buddhism had been relegated to a dismal state in the country and there was little freedom for the Buddhists to practice their faith. It was under these circumstances that the Buddhist monks stood up against the oppression of the Colonial rulers.
When the authenticity of the teachings of the Buddha was challenged, the leading Buddhist monks, Hikkaduwe Sri Sumangala Thera, Rathmalane Sri Dharmaloka Thera and Migettuwatte Gunananda Thera challenged the Christian scholars for a debate. The first debate was held in Gampola in 1873.
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| Prime Minister Dinesh Gunawardena participating in religious observances. |
The cause for the Panadura Debate arose when Rev. David de Silva delivered a sermon on the soul at the Wesleyan Chapel, Panadura on June 12, 1873. Ven. Gunananda Thera delivered a sermon a week later criticizing the points raised by de Silva. The Christians may have thought that the Buddhists were not educated and hence could be easily defeated in a debate.
Impartial observers, however found that the Buddhist monks were familiar with Pali and Sanskrit texts like Nyaya Bindu written by Dignaga and Tarka Sastra by Dharmakirti, which were written on the art of debating, and were not hesitant in accepting the challenge.
Describing the debate, Dr. K.D.G. Wimalaratna, Director of National Archives wrote, “”Rev. David de Silva, a fluent speaker in Pali and Sanskrit addressed the audience of around 6,000-7,000 - but only a very few understood him. In complete contrast was Ven. Mohottiwatte Gunananda Thera who used plain language to counter the arguments of his opponents.”
“The Rev. Migettuwatte Gunananda proved himself to be a debater of a very higher order, mettlesome, witty and eloquent, if not especially erudite. The emotions generated by this debate and the impact of Migettuwatte Gunananda’s personality had lasting effects on the next generation of Buddhist activities. Migettuwatte Gunananda’s triumph at Panadura set the seal on a decade of quiet recovery of Buddhist confidence. In retrospect, the establishment of the ‘Society for the Propagation of Buddhism’ at Kotahena, and the Lankaprakara Press at Galle would seem to mark the first positive phase in this recovery,” Dr. Vijaya Samaraweera stated in his article ‘The Government and Religion: Problems and Policies c1832 to c1910.’
The impact of the debate was phenomenal, both locally and internationally. Locally, it was the principal factor behind reviving the identity and pride of Sinhala Buddhists. Internationally, it was instrumental in raising awareness of Buddhism in the West. After reading a copy of the book, Henry Steel Olcott, the co-founder of the Theosophical Society, came to Sri Lanka on May 17, 1880. With the arrival of Colonel Olcott, the activities of the revival movement accelerated. Olcott described Ven. Gunananda Thera as: “The most brilliant Polemic Orator of the Island, the terror of the missionaries, with a very intellectual head, most brilliant and powerful champion of the Sinhalese Buddhism.
Despite the debate, the Buddhist principle of tolerance ensured cordial and harmonious relationships between the different communities in Sri Lanka. At the time of Independence in 1948, most of the politicians were Christians, but many of the Buddhists among them had Christian relatives, and many had received part of their education in Christian schools in Ceylon or had studied in England. The principles of liberalism, democ¬racy and the religious neutrality of the State were committed to a class which understood and appreciated these values. The Buddhist majority followed these policies as they were very much in line with the teachings of the Buddha.
Buddhism was a vital component of traditional nationalism, but the central concern of the nationalist movement in the twentieth century was the succession of constitutional reforms which had little or nothing to do with popular sentiments and required no mass movements. However, over the years Buddhism was relegated to the background and with that the level of tolerance also dipped as scene during recent protests and agitations that took a violent turn.
In these circumstances, the need for revival of Buddhist ideology in governance was highlighted by the Mahasangha when Prime Minister Gunawardena paid respect to them in different parts of the country.
In another significant event earlier this week, Ven Dr. Bellanwila Dhammaratana Thera said Prime Minister Dinesh Gunawardena was the leader who consistently supported the declaration of Bellanwila Temple as a Pooja Bhumi, a sacred place. “Now you are the most acceptable leader to take steps in accordance with the Buddhist righteous principles to direct the country and the people to the right path by courageously facing the current socioeconomic challenges.”
The Prime Minister, in his long career of nearly four decades in politics, consistently expressed his willingness to be guided by the Mahasangha.
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