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| Wednesday, 22 September 2004 |
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An essential guide to life and thought of Soma Thera by Prof. Sunanda Mahendra
Quite a number of books appeared containing the religious views held by the late scholar monk. Some of them appeared in the form of periodical feature as well as a series of periodical features as well as a series of interviews. The younger generation of Sinhala readers, listeners to radio and viewers of Television channels became an awakened lot via the religious pronouncements of the late scholar monk. When asked to respond to a simple question like, the reason for this special awakening on the part of the younger generation, I was moved by one response that went as follows: "Reverend Soma is one of my heroes. In a country devoid of givers of spiritual uplift reverend Soma appeared before us as a great saviour of ourselves. He made us think of our role in society via a religious message, which we heard over and over again, in a special tone." Thus the verdict: Quite a number of small books have appeared (at least 25 books) on the book stalls on the life and thoughts of the late Venerable Soma Thera. The latest addition is by Nanda Jayakody titled 'Daya Pubudukala Buddhaputrayano' (The great Buddhist monk, who awakened the nation). On reading this book, a reader will undoubtedly find quite a number of new areas so far unwritten by other writers of the same subject. Nanda Jayakody tries her best to present a picture of Ven. Soma as a person known to her, while being a teacher of Dhamma in a Sunday School. The author Nanda Jayakody says that, she had met Ven. Soma, in the first instance as a layman, and in the second instance as a Buddhist priest at Vajiraramaya at Bambalapitiya, and later at Dharmayatanaya in Maharagama. The author Nanda has commenced writing notes on the life of Ven. Soma, as he had been narrating them one by one. This has happened as far back as the latter part of 1980s. Even while living in Australia the Venerable Soma had been sending Dhamma documents to the author, thus enabling her to collect more and more information. The author also had been to Australia and met the late scholar monk enhancing the complete documentation of a final draft. But the author regrets the fact that she has failed to show the final manuscript she had had with her until his tragic event of passing away. Now that we have a published version of her collected material together with quite a number of rare photographs, a reader will encounter a fresh reading interest and find a welcome variant to other biographies and retold experiences. The book deals with a short biography of Venerable Soma and includes short occurrences at various places. Followed by those snippets the reader comes to know how the late Venerable Thera attempted to bring up small scale socio-religious units like 'taruna sila samadanaya' and 'turunu saviya'. The various doctrinal travels around the country were named as Dharma Charika at home and in foreign strands. The chapters titled 'politics' and 'prayings, various, beliefs and belief in god' (pp 70-76) are eye openers for all times. The advice to politicians as uttered by this late scholar monk was a sensitive serious minded and simple. "Be selfless leaving your party politics, and that's your responsibility as statesmen. May you act in the most humble manner bringing no disaster to any living creature. Don't misunderstand me for saying that your actions can bring, disaster to many." Then he had emphasized the importance of leading of Buddhistic way, which is recorded as follows: "Think of what the Buddha pronounced to the rulers of his time. You should inculcate the moderate quality of being equal to all, and not to take sides in order to grab power for yourself. The disaster that we have faced today is due to our own fallacies. So it is your fervent duty to rediscover yourself via the Buddha's way." One of the salient points, the author Nanda Jayakody lays down is the scholar monk's knowledge and references to the Pali and Sinhala classics. A long forgotten, or neglected area of study, which he took up as a necessary step for the understanding of the traditional conscience, of a country. The portrait of Soma Thera, in this new book, is depicted as a great being who had faced challenges and pitfalls. The book comes to a close with a reverberating utterance of the late thera which goes as follows: "Who ever can predict where the end of one's life will take place? So in order to get rid of this cycle of birth I plead with everybody to live heedfully." This is a timely contribution to the modern writing of biographical details intertwined with typical thoughts and utterances. ##################### Thought provoking book for our times Constitutional Guarantees for Minorities are Imperative for Peace
The right to religious freedom and the need for a secular State has emerged in recent times as a significant political and legal concept particularly in view of the fact that society in most countries is multi-religious, multi-ethnic, multi-linguistic and multi-cultural. Today the world is a plural society where all communities, including religious and ethnic groups should exist in peace without conflict. This book has sought to examine the international instruments on the right to religious freedom and the relevant Articles in different jurisdictions. Particular reference has been made to secularism in America, India and South Africa. Several decisions of the respective Supreme Court have spelt out the right to religious freedom. Some Constitutions have Articles which protect this right but the ideal is a secular State where people of different ethnic, linguistic and religious groups could live with dignity in peaceful co-existence. There is a need to re-examine this concept in the context of changing social and economic conditions. Relevant changes should be made in the Constitution to ensure a secular State. This is imperative for peace and stability," he says. "The book also seeks to examine the Constitutional changes in Sri Lanka. Since the Kandyan Convention relating to religion," the author concludes. Arguments The author's main argument revolves round the fact that Section 29 (2) of the Constitution of 1948 provided for the protection of minority interests whereas the 1972 Constitution and the 1978 Constitution did not do so. And that instead both these Constitutions provide that the Republic of Sri Lanka shall give the foremost place to Buddhism and it shall be the duty of the State to protect and foster Buddhism or the Buddha Sasana. The author says that the 1948 Constitution provided for representation of minorities in Parliament. "It provided for the appointment of 6 MPs to represent them and communal minorities like estate Tamils, Burghers, Malays could secure representation in Parliament. Multi-member constituencies were set up to allow the minorities to elect their members by casting all or two or three votes, they were entitled to the same candidate if they so wish. There was provision in the 1948 Constitution for a Second Chamber namely the Senate consisting 30 members 15 of whom could be nominated by the Governor General. This provision also permitted the appointment of professionals of integrity to the Senate and minorities to be appointed. The Constitutions of 1972 and 1978 did not provide for a Second Chamber. It must be observed that all Federal Constitutions including India have a secular Constitution. In the new Constitution provision must be made for better representation in Parliament of minorities and professionals, he says. He brings out relevant provisions in the Constitutions of several countries to prove his point. Kandyan Convention He says that although the Kandyan Convention of 1815 has been often cited to make a case for a special place for Buddhism in the Constitution. Article 5 of the Convention "The religion of Buddhoo (Buddhism) professed by the chiefs and the inhabitants of these provinces is inviolable and its rites, Ministries (priests) and places of worship are to be maintained and protected was deleted in the Proclamation of 1818 and Article 16 was substituted which read "As well as the priests as all the ceremonies and processions of the Buddha religion shall receive the respect which in former times was shown to. At the same time it is in no way to be understood that the protection of Government is to be denied to the peaceable exercise of all other persons of the religion they respectively profess, or to the erection under due licence from His Excellency of places of worship in proper situations." Asoka, the Buddhist Emperor of India proclaimed "He who exalts his own belief, discrediting all others, does so surely to obey his religion with the intention of making a display of it. But behaving thus he gives in the hardest blows. For this reason concord is good only in so far as all listen to each others creeds and love to listen to them." Mono-theistic religions like Christianity and Islam, pan-theistic religions like Hinduism and non-theistic religions like Buddhism, Confucianism, Taoism, Zoroastrianism, Judaism are followed by thousands of millions of people belonging to various racial stocks and ethnic groups, inhabiting our planet. Countries have been made multi-ethnic and multi-religious by the invading powers subjugating native peoples or by the transmigration of peoples to continents and countries, across the globe. Change of colour Thus the changing of the colour of the ethno-religious map of the world has been an accident of history. For instance the Maldive Islands that was a Buddhist country converted to Islam in 1153 AD. There is no reason why this may not be reversed. Buddhism is a strong philosophy that can stand on its own feet. It is accepted by many people in many countries even in the West, as a rational philosophy. Hence a constitutional guarantee to protect and foster Buddhism is superfluous. Just as God centred religions are used to preserve a world order controlled by vested interests, Buddhism is used by rulers to appease the majority. Buddhism has nothing to lose in a secular State. Sri Jawaharlal Nehru the architect of modern India was once asked by a reporter as to why he did not practise his religion, being the leader of nearly a billion Hindus. His reply was that he did not have the time and that he was only concerned about the scientific advancement of his country. To this end he worked 16 hours a day in his office until the light of his life was extinguished at the age of 76 years. Yet he kept a Samadhi statue of the Buddha in his office for inspiration. Buddhism was virtually banished from India by vested interests to preserve their way of life, unhindered. The Sinhala Buddhists are a strong willed but hospitable people and they need not fear to protect the rights of the ethnic and religious minorities although such minority groups are backed by vast numbers of their kind in the outside world just as Buddhists have their co-religionists in many countries, Thailand, Myanmar, China, Japan, India among others. The author says that Article 29 (2) of the 1948 Soulbury Constitution was jettisoned in 1972 through a Kelsenian Revolution. "Thus Article 29 which lasted from 1948 to 1972 was done away with by the Constitution of 1972. Kelson's theory was that a 'basic law' or 'grund norm' of the Constitution can be replaced by force or by consent effectively by another Constitution by means other than legal or constitutional and that was lawful", he says. Buddhism He says that Prof. K. M. de Silva observed that with the 1972 Constitution giving the foremost place to Buddhism, Sri Lanka ceased to be a secular State, pure and simple, even if it had not become a theocratic state which Buddhist pressure groups would have liked it to be. A more balanced view would be that the Government of 1970 that represented the will of the majority in this country had every right to change the Westminster model Constitution of Sir Ivor Jennings. This country may have looked like a cultural desert to outsiders but even if one goes by the celebrated dictum vis a vis the Supremacy of Parliament in British Constitutional Law 'quod leges posteriores priores contrarias obrogant' or 'later' laws abrogate prior laws that are contrary to them' the promulgation of the First Republican Constitution of 1972, overthrowing a document imposed on us by invaders, by a Constitutional Assembly consisting of all Members of Parliament invoking the Kelsenian Theory of the Grund Norm or the basic law is justifiable. But whether it was necessary to give protection to Buddhism is a moot point. Buddhism is potent enough to look after itself. Chandra Edirisuriya ###################### Noteworthy socio-historical research work The Sinhalese have met the Modernists
The work in six chapters deals with the initial contacts with the western powers by Sri Lanka from 1505 to 1900 during which period, the then dominant western naval powers occupied the maritime provinces of the island, the last and the most powerful power being able to extend their initial coastal rule to cover the entire Island. The small booklet dealing with the inflow of western influences or rather resistance thereto has six chapters. The first gives an introduction with background note on the preceding period briefly giving the contents of the subsequent chapters. The second to fifth chapters deal with the Portuguese, the Dutch and the early British periods, the last chapter by way of conclusion deals with what can be termed as "thesis" of the work - the nature of modernization brought about by the foreign powers with somewhat emphasis on resistance made which withstood the rigours of change. The period selected saw the first substantial encounter of the isolated island with foreign powers beside India. Although individual travellers from China and even the west have visited this country earlier, this period turned the social, economic and cultural life of the indigenous people topsy-turvy. The former travellers whether tourists, scholars or pilgrims were attracted by the strategic location of the island, some of them having left behind a lasting imprint on their expenences. India which can be considered as the cultural and geographical whole from which the island broke-off and developed a cultural and civilization of its own with Buddhism as a base has however, continued through its history to influence all aspects of the community life. The western powers for a period of over four and a half centuries changed the history beyond recognition and to a point of no return. Hence, the period deserves extensive research and scholarly studies so that the whole period can be cast in its right historical perspective. As much as a lot has been written by historians and scholars, a vast area remains to be explored in further research and studies. Against this background, Susan Gunasekara's attempt is praiseworthy and has to be assessed accordingly. It appears that the author has dealt briefly with the Portuguese and the Dutch periods and makes the main focus of her study on the first part of the British Period up to the aftermath of the Colebrook and Cameron reforms. This is logical as the British were the real and pervasive modernists in our context and had made the most far reaching irrevocable impact on the life of the community. Although the statements such as "Whereas the Portuguese had a legal claim to Ceylon, the Dutch had to safisty themselves with the notion that they were policing the lands for the King of Kandy" may evoke challenge and criticism and others like the British attitude to the religion was one of the indifference. It was only individual Governors on the strength of their faith who came forward to resist Christianity. "May draw qualitative comments, the writer has been fair in treating the material available to her in comparing and contrasting the role of the three foreign powers. However, the actual influence exerted by these three foreign powers over the inhabitants of the island and the impact on their traditional values, institutions and the mode of living as a whole can be a field of study for a research student. It appears an omission on the part of the writer to have missed in the glossary the word the 'predicant' that appears in chapter three in dealing with the Dutch Reformed Church. The additional sections on Mass Education, Press and Historiography and Buddhist Revivalism are instructive and illuminating to an ordinary reader not conversant with these developments of the colonial period. In summing-up I congratulate Susan W. Gunasekara on her maiden attempt at Socio-historical research inspired by her youthful years in a leading university in the country of our last colonial ruler while gathering material locally available around her present habitat in Kandy. I have pleasure in recommending 'The Sinhalese have met the Modernists' to the discerning reader. - Bishop Marius Peiris ###################### A poet's vision of society Nelum Pedesa (a collection of poetry)- Edited by Chaminda Gamage 'Nelum Pedesa', the first publication of a young executive in an advertising agency Chaminda Gamage was released recently without any ceremonial launching. The book comprises more than 50 poems in Sinhala which he scribbled from his school age. The author who followed fine arts for his first degree at the Institute of Aesthetic Studies, University of Kelaniya selected his career in advertising field to engross his interest on creativity. He is a versatile artiste who has held several solo exhibitions of his paintings and also participated in group exhibitions in several countries winning many awards. Though we experienced most poets and artistes from remote areas, Chaminda was born at Rajagiriya, close to the heart of the country's capital. `Nelum Pedesa' is just not a topic which he gave one of his creations but, it was his village where he played with friends in paddy fields and grew up. Chaminda's introduction to the collection says that he is against the latest technology which destroys and crushes natural beauty and resources. He has shown his brevity touching almost all the fields in society where he truly lives. Though he is an amateur poet, he has become capable of creating visual images in readers' minds on war, revolution, love, affection, politics, poverty, unrest, natural beauty and several other things. The most interesting fact here is that he breaks the gap between a village in Colombo and a village in a rural area. He does not see any difference between the two. Chaminda's experience in his village as a child is the same as a child from a rural area. The language he uses is simple but meaningful. The way or the technique which he uses to interpret an idea or a clue in a poetic language has become a forceful call to the reader to be with his creation. The flowing language, coherent order of the poems and specially his freestyle would help Chaminda to win a readership. He in his first effort, has proved his capacity for big achievements in the future. However, sometimes he has failed to find correct words to enrich the idea which he has already identified. In a few creations, he also breaks away from what he was saying and says something else. The blank spaces kept by him in some poems, inviting the reader to give his own definitions do not give much value to the creations. "A Second, A Pull stop, Itikola Mal" are only few examples to prove his talent on `Haiku' style which is vital and vibrant throughout the collection. - Shaun D. Paul [email protected] **** Back **** |
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Various religious books inclusive of a commentary on Dhammapada, the
compendium of sacred utterances of the Buddha, compiled by the late Ven.
Gangodavila Soma Thera became one of the significant contributions to the
modern scholar. His book 'Buddhastupa', too was one of the favourite if
not much discussed work by the young as well as the adult readers in our
country.
The author in his preface to the book says that his book attempts to
spell out the right to education, culture, language and religion in
different jurisdictions. "The relevant Articles in several
Constitutions have been reproduced. It is imperative to incorporate these
rights in a new Constitution for Sri Lanka if we are to have lasting
peace.
The above work by Susan W. Gunasekara has made a remarkable attempt to
delve into a specific era in the country that set in the features of
modernism on to the lives of the Sinhala community.
