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What is proper should
be done with one’s whole might Pancha Seela - bedrock of good governance (Part 1)PANCHA SEELA: Throughout the past 2550 years and more Buddhist "Pancha Seela" precepts have guided religious leaders, philosophers, statesmen, moralists, politicians, social scientists and many others. In these principles are embedded moral warnings against injustice to one's ourself and to others. These Buddhist stanzas in Pali though not composed by the Buddha are principles that evolved from the teachings of the Buddha as requisites for the practice of moral goodness or "Seela" for both clergy and laymen. In this article the writer treats both concepts only from a political science perspective.
Stated in order, the first precept meant in Buddhist practice "I shall not take the life of another". It is the source for all other rights. The 2nd precept "Adinna daana veramani" viz. "I shall not rob or disposes others of their rightfully or harmlessly acquired possessions." This ethical principle warns against theft of property, possessions, persons etc. In modern times, the right to life brings alive the contents of the United Nations Declaration of Human Rights 1948. It expresses that mankind the world over has the right to life. It is the foundation to all other human rights. A vast range of UN Covenants evolving from this principle, objects to torture, violence, capital punishment, trafficking, violence against women, violation of child rights, domestic violence and a host of other social evils that result in abuse of rights. Over 600 UN Resolutions have received approval on issues and concern related to women all over the world. The 2nd precept relates to other rights that encompasses a spectrum of Human Rights. In addition to dispossession of material acquisition, the individual shall not be robbed of his dignity. Be it during peacetime or war, this ethical precept warns against injustice in theft or causing pain of mind. "Pancha Seela" precepts are not injunctions. These are social pre-requisites and guiding principles to help synthesize members of society. A mechanism historically evolved to help the smooth functioning of society. Are not the objects of modern International Covenants of the UN similar concepts and principles? The International Covenants on Civil and Political Rights, International Covenant on Economic and Cultural Rights, Convention on the Elimination of All Form of Discrimination Against Women, Convention on Torture on Migrant Workers, Child Rights, Trafficking, etc. - all these warn against social injustices and indignities caused to individuals. The 4th Precept of "Musaavada veramani" taken with "Kamesu michchachara veramani" are clearly sustainable principles that are beneficial to mankind and good governance, universally. Accountability, transparency, responsibility, true participation and response to people's needs are clearly circumscribed in these precepts. Truthfulness is mandatory. The 3rd Precept of "Kaamesu micchachaachara veramani" and 5th Precept of "Surameraya majjapamaa dattana veramnai" are also of considerable importance. The third tough often misinterpreted to mean sexual over indulgence or sexual aberrations, is incorrect. Emphasis in this precept lies in the propriety of sexual relationships, chastity and conjugal fidelity. It relates also to pre marital sex, extra marital promiscuity and intimacies sought by force or mutual consent. The conventions for the rights of HIV/AIDS infected persons are necessitated due to free and permissible gratification of sexual desires. The results of such is seen by the 16 million or more sufferers of the disease the world over. The same applies to the 5th Precept of "Suraameraya" millions of women, children and elders are victims of violence and suffering due to behavioral problems of others who have not adhered to same thinking, and discipline. Over 45% of persons who fill up the prison cells are drug addicts and alcoholics. Undisciplined living, irresponsible behaviour, disregard for religion and moral values, and many other factors too numerous and complex to be dealt with here are social problems. After the break up of the Soviet Communist regime its last President had to say - "the greatest mistake we made was to throw religion out of our country". Denouncing God and religion was admitted to be a serious mistake. Buddhist conceptsIn Sri Lankan politics several politicians have hither to expressed, quoted or used Buddhist concepts and principles to either give weight age or clarity to public policies and programmes. Former Prime Minister, the late S.W.R.D. Bandaranaike introduced and publicised the concept of the Buddhist "middle path" as the base for his socialist oriented political party in the 1950s. It helped him to champion the political campaign and move further on to interpret these precepts as justice based socio-religious, historically valued, and so constituted the solid base of successful governance. At the Non-Alliance Conference sponsored by Asian Nations (during the regime of late Prime Minister Sirimavo Bandaranaike), the Conference not only chose to abide by the universal precept - "right to life", it even expressed reprehension publicly against the policies and activities of war-mongering nations. The Conference members followed the path of moral goodness and accepted "right to life" and its universal applicability to all mankind, including even war-mongering nations. In Tokyo, Japan at the signing of the post-war treaty the former President the late J.R. Jayewardene was honoured and is remembered even today for his Buddhist quote "not by hatred but by love alone" one wins over the enemy. ("Nahiverena verani). Later, on becoming President after the 1st Republic of Sri Lanka he often expressed the need to uphold the 10 Buddhist precepts of Righteousness, also called the concept of "Dasa Raja Dharma". Great King Dharmasoka and other Chakravarthi Kings of India and Kings of Lanka believed that these 10 precepts were adequate for the successful governance of a State. Although terminology could vary, the 10 were known as generosity, morality, sacrifice, righteousness, kindness, austerity, earnestness, empathy, in offensiveness, forbearance and conciliation. The Buddha's doctrine places responsibility on the efforts of the individual and potential of this individual. No divine intervention being necessary. Disciplined individuals especially politicians who handle power and money could make a terrific impact on governance and also create a consolatory environment to citizens, bereft of stress and violence. Buddhism as a living philosophy could make a tremendous impact on good governance. Thisarana and Pancha SeelaIn Sri Lanka, at all Buddhist programmes such as "Bana" sermons Poya Day practices, other religious and non-religious events viz. Dana, house warming, foundation laying and political events, school functions etc. Thisarana and Pansil are customarily recited (though not all). One therefore expects from the individual wholehearted sincerity, commitment and a sense of public responsibility. If one is sincere to such precepts especially the 1st and 4th precepts - truthfulness and commitment to the ideals of good governance, could heighten awareness of the reciter of precepts. Politicians as well as a large body of persons could make it effective to promote a balanced social change for the better. In this article, the writer has no intention of sermonising others or enforcing public duty. Cast a glance around at public functions and see for yourself how many ignore reciting "Thisarana" or "Pansil". Some do not know the stanzas by memory, others think it too small or humiliating to recite the stanzas in public. Politicians, NGO leaders, Principals and teachers of schools are invaluable agents of social change in the public sphere. Similarly the National Anthem of the country should be recited by all. Example and precept go together. Let us hope that after the signing of the MOU by the two major parties their joint leadership would help turn a page in favour of drawing the public interest to meaningful people's sovereignty. Transparency, responsibility, accountability, responsiveness to the people are vital concepts that must be re-examined, publicised and to promote good governance. The future two years should provide ample time for the two MOU parties to set up fact gathering mechanisms such as commissions and committees to help resolve problems. But these must craft less formal and more flexible procedures to bring the suffering people under closer patronage of the Government. ################### 'High-tech monk' the new Chief Prelate of SingaporeVenerabale monk has established several outstanding firsts for Sri Lanka. He introduced the system of temporary ordination of young ones. The initiative received wide publicity in Singapore media. The exposition of the Buddha relics, under his sponsorship, was an unprecedented religious event in Singapore. HIGH-TECH MONK: At a ceremony held at Malwatta monastery in Kandy, the title 'Chief Prelate of Singapore' was solemnly conferred upon Ven. Weragoda Sarada Maha Thera, Chief Monk and Chief Administrator of the Singapore Buddhist Meditation Centre. The honour bestowed upon this leading missionary monk, by the Malwatta Chapter, is a dignified recognition of the extensive services rendered by him to the Buddhist Dispensation, for more than twenty-five years.
The conferment of this prestigious spiritual title assumes a great lustre because the previous dignitary who held this position was the late Ven. Dr. K. Sri Dhammananda Nayaka Maha Thera. He was world renowned for his erudition on a vast variety of themes and to quite a great extent, for his oratorical prowess that enabled him to present his discourses appealingly laced with wit and humour. Ven. Weragoda Sarada Maha Thera, the new Chief Prelate of Singapore, has continually insisted, that the late Ven. Dr. K. Sri Dhammananda Nayaka Maha Thera, was his spiritual mentor and over several decades his guide, guru and guardian. Ven. Weragoda Sarada Maha Thera is massively qualified to succeed late Ven. K. Sri Dhammananda Nayaka Maha Thera in terms of the prolonged services he has performed for the progress of the Buddha's dispensation. He has assiduously trodden the path of a modern Buddhist missionary monk, enhancing the global awareness of the exalted teachings of the supremely enlightened Buddha. His unswerving dedication to the noble and sacred task of spreading the word of the Buddha, among the men and women of our time, stirred within him early in his life. The roots of this spiritual commitment can be traced to his childhood days. The child who was destined to achieve the spiritual status of 'Chief Prelate Singapore' was born on the 27th of November, 1941 in the village of Weragoda in the South of Sri Lanka. His family that cherished Buddhist cultural values, provided wholesome backdrop to his early childhood. At the village temple, when the bhikku posed a question to the adult congregation, it was this child who came up with the right answer, while the older devotees hesitated. His doting father who was justly proud of his child's knowledge of the Dhamma (doctrine) gave him a ten-cent-coin a substantial gift at that time. With the blessings of his devoted parents, the child was ordained at the tender age of 12. As a bright and earnest novice monk, he evolved in his knowledge and wisdom, under the guidance of his spiritual tutor Ven. Pundit Yatalamatte Vajiragnana Nayaka Thera, Chief Prelate of Galle Korale. The little monk would not have dreamt at that time, that one day he would become the Chief Prelate of Singapore. After a decade as a novice monk, he received his higher ordination at the age of 22. With burgeoning scholarship, he earned his first degree at the University of Sri Jayawardenepura in 1964. It was, perhaps, a kind of spiritual destiny that made him meet Ven. Dr. K. Sri Dhammananda Nayaka Maha Thera, he was to succeed, long years later. The young monk took to teaching immediately on graduation. But the yearning he cherished for quite some time, to spread the word of the Buddha worldwide, remained within him undiminished. Propelled by a sense of youthful adventure, he visited Malaysia, way back in 1969. His co-adventurer, in his Malaysian journey is the present chief incumbent of Gangaramaya Monastery, Hunupitiya, Colombo - Ven. Galaboda Gnanissara Nayaka Maha Thera. The young monk adventurers found themselves bewildered and utterly helpless in the middle of cosmopolitan Kuala Lumpur. Ven. Weragoda Sarada Maha Thera recollects his plight: "Inexperienced and clueless, I stood at Kuala Lumpur Airport. The only worldly possessions I had were the robes I stood in and three pounds sterling. There was no reception committee, There was not a single person I could turn to. I felt, I was all alone in a world that was excruciatingly strange to me." Then destiny intervened in the form of a dignified person in yellow robes. Suddenly, a venerable monk of prestigious and imposing presence appeared. He took charge of the young monks. From that moment on, his subsequent career was totally determined, shaped and moulded. This happened largely because of the dominant yet benevolent influence of this 'stranger'. The venerable monk, into whose overpowering and sheltering shade, this young monk, slipped thirty-seven years ago, was Ven. Dr. K. Sri Dhammananda Nayaka Thera. In a grateful tribute to the great prelate, Ven. Weragoda Sarada Maha Nayaka Thera has this to say: "I received my physical being in this world from my beloved parents. I was given my priestly life by my teachers who guided my religious being. My life's career and spiritual awakening and the unflagging courage and unwavering zeal were all endowed upon me by Ven. Dr. K. Sri Dhammananda Nayaka Maha Thera - my spiritual patron and guiding light." The late prelate inspired the young monk, and without the young monk fully awakening into that reality, the late prelate had become his role model. His early training in missionary service took place under the close security of Ven. Dr. K. Sri Dhmmananda Nayaka Maha Thera. Eventually Singapore was going to be the hub of his missionary activities. In Singapore, in 1979, his idealism matured with a well-defined determination. He resolved to make the spreading of the world of the Buddha his life career. A band of zealous devotees formed into a coterie and inaugurated the Singapore Buddhist Meditation Centre. The contribution made by Ven. Weragoda Sarada Maha Thera towards the progress of Buddhism, from 1979 on, is an unparalleled story in the history of Buddhism in Singapore. The spiritual activities of Ven. Weragoda Sarada Maha Thera are unparalleled. In the field of Buddhist publications, Ven. Weragoda Sarada Maha Thera has added an astonishing chapter of achievements. His magnum opus 'The Treasury of Truth - Translation of the Dhammapada' created publishing history in Singapore. The day after the book was ceremonially launched the SBMC office was inundated with more than 2000 telephone calls. The impact of this work is still being felt. Several universities in the world have given it the status of a textbook. To date, he has published more than 300 titles and has distributed nearly a million copies of these books - mainly free. Most of is books have been published in several languages. His publications are illustrations-intensive, and are attuned to the frequency of modern minds, which favour visual communication. His characteristic style is publishing several books in one. Reflecting the evolution of media usage, Ven. Weragoda Sarada Maha Thera, utilizes the electronic media too, for his spiritual communications. In consequence, he has issued several CDs and VCDs on spiritual themes, earning the sobriquet 'High-tech monk of Singapore.' He has established several outstanding firsts for Sri Lanka. He introduced the system of temporary ordination of young ones. The initiative received wide publicity in Singapore media. The exposition of the Buddha relics, under his sponsorship, was an unprecedented religious event in Singapore. Tens of thousands of devotees participated in the event. He had a sapling of the sacred Bodhi Tree planted in Singapore. Here quite a long while now, his book-launches have been popular religious occasions in Singapore. He is frequently invited to international gathering on issues relating to spiritual matters. He has been able to muster support for various social and religious causes, from devotees in Singapore, when the tsunami disaster struck Sri Lanka Singapore devotees extended assistance, at a variety of levels, under the guidance of Ven. Sarada Maha Thera. In recognition of his unique service to the country, Singapore has granted him the status of permanent citizenship. Even before the title of 'Chief Prelate Singapore' was officially conferred upon Ven. Weragoda Sarada Maha Thera, he was in effect the Chief Prelate of Singapore, in terms of the tremendous services he has rendered to the country. With all that he has not neglected his duty towards the land of his birth - Sri Lanka. He has established a Home for senior citizens at Gonapola near Colombo. A foster parent system created by him benefits the underprivileged children. Over and above all, these he has activated a plan to build houses for the tsunami victims. ###################### Vangisa the poet monk"You are called Naga .... you They say What The vehemence Or |
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