Dr Sudath Gunasekara President Senior Citizens Movement Mahanuwara

The subject of Buddhist Monks and politics has been a bone of contention in this country since independence. Many a critique, both for and against, have been published among which Walpola Rahula’s  Bhiksuwakage Urumaya  is generally regarded as the most authentic and objective analysis on this subject.  This subject has again gained prominence with another noisy and fussy election around the corner.

The subject under discussion is extremely controversial. But the fact remains that they do get involved, some directly and others rather indirectly.  One has to enter this discussion objectively to understand the role of the Buddhist monk in Sri Lankan society san preconceived ideas, personal prejudices and ideologies based on wrong assumptions. Arguments advanced against monks getting involved in matters of statecraft in Sri Lanka and Buddhism practiced in this country, by people like Thambyiya (Buddhism Betrayed), Keperer, Steven Kemper and even my good friend H.L.Seneviratna as un-Buddhistic, therefore are not tenable in our national context. Their arguments are unreal and far from the truth. Though the Church plays the same role in the west, it’s rather ironical that none of the men like above criticize such traditions as unethical or irreligious.

From the birth of the Sri Lankan nation the King had been one with the religion and people. So much so active and direct interference of the monk in the affairs of the state had been accepted as a rule rather than an exception. Historically their influence on the affairs of the state has been far reaching and critical ever since Buddhism was formally introduced to this country in 307 BC during the time of King Devanampiyatissa. The King made Buddhism the State religion and he patronized the propagation and protection of the religion as well as the sustenance of the Mahasangha. The Community of Sangha on the other hand while attending to the spiritual and ritualistic aspects of the people also advised the King on the righteous rule of his Kingdom in accordance with the Ten Kingly Virtues of Righteous rule ( Dasaraja Dharma). The Monk played a key role not only in the selection and dethroning of the King but also advised the King on good governance for the good and welfare of the many.  So much so as the Mahawansa puts it in Sri Laka the ‘King was one with the people and the Religion’.  It was this age old tradition and the active role played my them in protecting the country that made the people to call the Mahasangha Jatiye muradevatavo. Thus both by tradition and practice the role of the Monk in our society acquired a unique role and Buddhism as a religion also came to be called Sinhala Buddhagama. This is not to deny that there were no people belonging to other ethnic groups like Tamil practicing Buddhism. This was a country specific characteristic evolved within the Sri Lankan social fabric. Within this social system the monk became supreme. Throughout history of this Island it was the monks who protected the king and the Kingdom.

Thus Theraputtabhaya, Wariyapolasumangala, Kadahapola set the role model of a Buddhist Monk in Sri Lankan society when it comes to matters of national interest. Their intervention when the nation was at crossroads or under threat was hailed by the people as heroic and patriotic. Had they been confine to hermitages  meditating in search of emancipation from sansara, I do not think their names would have entered history at all.

But today it has become a tragedy to note that most Monks have deviated from this traditional role and they have opted to join the main political parties. Not only they openly canvass for their parties but they also get on to the stage and now even go to Parliament enjoying all privileges of a laymen. The way they behave, the paid jobs they do and their life style have reduced them  to the level of laymen donning robes. Thereby they have brought disrepute to the Sasana, disunity to the Order and disaster to the Sinhala Buddhist culture. This attitude of monks is to be seen from top to bottom therefore I think this nonsense has to stop immediately if we want to save Sri Lanka. Even if legislation is not made banning monks seeking election to Parliament the respective Nikayas must ban monks from seeking such election and going after politicians seeking various favours. They must get back to their traditional role and protect the dignity of the robe; they must stand above all others; they must unite and rise in unison to protect the Country, the Nation and the Sasana. I would like to quote here Buddha’s  admonition to the Brethren as to how they should behave. I was alarmed when I saw the news that 36 Buddhist monks are contesting election this time. This I see as the beginning of the end of the Sinhala Buddhist nation.

Yatha sankara danasmin –Ujjutasming mahapate

Paduman tatta jayeta- suchi gandan manoraman

Eva sankara bhutesu- andhabute putujjane

Atirochati pannaya-samma sambuddha savako

(Just as a lotus sprung from the dirt on the highway spreads the sweet smell even so the sambuddha savaka stands above the ordinary people)

So in this context first of all the monks must clearly understand their real role in our society. The Mahanayaka Theras of the tun nikayas should get together and prepare a joint Kathikavatha laying down a strict code of ethics for the Sangha and expel those who violate it to restore discipline within the Order. If no action is taken immediately to do so, the place and respect for Sangha in our society will vanish very soon and the foundation of our society will disappear leading to a complete collapse of the nation.

Thereafter Sangha should rise in hundreds and thousands of Theraputtabhayas, Wariyapola Sumangalas, Kadahapolas, Megettuwatte Gunanandas and Soma Theras in keeping with and adhering to the tradition without getting indulged in mundane and dirty politics, the way it is being done now.  But at the same time we pray and appeal to Mahasangha in every village and every temple to come forward and awaken the whole nation for the final battle to save our Country, save our Nation and save our Religion! as one united mighty force to rescue the country, nation and the Sasana from anti Sinhala and anti Buddhist forces both at home and abroad rallying together.

If you fail to act now, times will never come again for you to do your noble conventional duty by your Rata, Deya and samaya, the most sacred and noblest mission every Sri Lankan on earth, where ever he lives, is obliged and committed to do. If you fail to do this sacred duty, I strongly warn you to remember, posterity, will never forgive you for your sins.

Kalo ayan te Bhante!  Arabhata, Nikkhamata! Yunjayata Buddha sasana, Rakkhatha matu Bhumi! This is the time for you Ven, Sirs to begin, go forth and engage in protecting the Sasana and the Motherland!

I would like to end this piece with the following vesr.

Attak eti setiyen kiva      yutte

Sivurai pana di rata reka  gatte

Sivurei Helaye anupana    ette

Adath nasinne me rata   matte   (Rve F Mesaline Jayakodi)