Introduction
For centuries, the conduct of Bhikkus has been a subject of discussion, varying between admiration and criticism in society. When discussing Bhikkus’ engagement in politics, Sri Lanka stands out as a notable case. Throughout history, Sri Lankan Buddhist monks have wielded significant influence in governing the nation, tracing back to the era of kings. Their role during the colonial period was particularly crucial. This article highlights the political involvement and historical trajectory of Bhikkus during colonial rule.
The role of the Bhikku
A Bhikku, by definition, is an individual who has comprehended the suffering inherent in Sansara and aspires to transcend the cycle of rebirth by attaining the ultimate bliss of Nirvana. Having renounced worldly pursuits and embraced celibacy, the Bhikku leads a life of righteousness. It’s crucial to recognize that being a Bhikku is not merely a title but a profound commitment to guiding and teaching others. Bhikkus serve as mentors and companions, offering guidance to laypeople on their path to personal growth and enlightenment. In exchange for the invaluable guidance provided by Bhikkus, laypeople fulfill their responsibility by sustaining them through alms-giving. In Buddhist terminology, laypeople are referred to as “Dayakaya,” signifying their role as donors. The reciprocal relationship between Bhikkus and laypeople is underscored in the Singalovada Sutta of the Digha Nikaya, emphasizing the Bhikkus’ duty to offer counsel and support in return for the sustenance provided by the community. As Bhikkus engage directly with lay society, they inevitably shape a certain image within it.
With the arrival of Arhant Mahinda Thero, Sri Lankan society witnessed significant advancements across various domains including education, culture, ethics, civilization, health, literature, and arts and crafts. This exponential growth can be attributed in part to the profound influence and teachings of Bhikkus like Arhant Mahinda Thero. The Buddhist monks were highly educated in various subjects and shared their exemplary knowledge with the citizens. They taught people from all walks of life, from royalty to ordinary villagers. Temples transformed into not just places of religious learning, but also hubs for general education. From children’s schooling to matters of ethics, culture, and even health, monks in village temples catered to diverse needs.
This service provided by the temples fostered strong bonds between communities and the clergy, enhancing the role of Buddhist monks in society. Treasures such as the Sri Maha Bodhi tree, the Buddha’s tooth relic, bowl relic, and hair relic held profound significance for Buddhists nationwide. Kings went to great lengths to safeguard these revered relics, recognizing their importance to public sentiment. Public consensus was often sought through the approval of the Maha Sangha. Kings understood that gaining approval from the citizens meant obtaining the consent of the monks. While monks didn’t wield political power, they held considerable influence, advising rulers on various matters. In times of succession or decision-making, the involvement of Buddhist monks was crucial. Despite occasional conflicts between rulers and monks, these were typically resolved swiftly, highlighting the monks’ pivotal role in governance. Over time, this involvement led to the integration of Buddhist monks into the governance in the country.
Bhikku’s political role during the colonial era
During the colonial period, Buddhist monks played significant roles in Sri Lanka’s history. While the involvement of monks during the Portuguese (1505-1685) and Dutch (1658-1796) eras remains somewhat unclear, their participation became more pronounced during British rule (1796-1948). The British ascended to power through the Kandyan Convention signed on March 2, 1815, promising to safeguard Buddhism and Sri Lankan heritage. However, they soon reneged on their assurances, leading to discontent among the Buddhist community. The Uva-Wellassa rebellion, instigated by Buddhist monks, stands as a testament to this dissatisfaction. Venerable Kudapola Thero’s refusal to divulge information about a suspect resulted in his execution by the British, illustrating the severity of their response to dissent. Subsequent uprisings in 1818, 1823, 1834, and 1842 were spearheaded by Buddhist monks like Venerable Gangaramaye Uduwe Thero, Venerable Chandrajyothi Thero, and Venerable Kudapola Thero emerging as advocates for Buddhist rights. The Matale rebellion of 1848, in particular, saw significant monk involvement. Following the suppression of this rebellion, the fervor for freedom waned, marking the end of major resistance against colonial rule.
However, Buddhist monks from Kalutara, Panadura, and Moratuwa stood against the spread of Christianity, according to claims made by Catholic priest Dickson. The establishment of the Shasthra Shalawa in Ratmalana by Venerable Walane Siddhartha Thero can be seen as the initial step towards a Buddhist religious revival. Venerable Hikkaduwe Sumangala Thero, Ven. Ratmalane Dhammaloka Thero, Epa Appuhamy, Ven. Koggala Dhammathilaka Thero, Ven. Sumanathissa Thero, and Ven. Dhammalankara Thero were all groomed for this Buddhist resurgence by that institute. The first Sinhala newspaper, Lakmini Pahana, was introduced by Ven. Walane Siddhartha Thero in 1862. With assistance from Thailand (then known as Siam), they were able to establish a press in Sri Lanka. Despite missionaries printing and disseminating pamphlets and newspapers against Buddhism, the local populace lacked the strength to resist. Therefore, the establishment of the new press empowered them to effectively counter these efforts (Ivan.2006:98).
During this period, debates led by the venerable Migettuwatte Gunananda Thero played a crucial role in spreading Buddhism and Sinhala nationalism both within the country and abroad. The Panadurawadaya debate particularly gained prominence, followed by several others such as the debates in Baddegama, Udammita, Waragoda, and Gampola, collectively known as the five great debates. These events saw the gathering of Buddhist monks and laypeople alike in opposition to British colonialism. In 1854, the Savisathdamvadaya, followed by the Sidathsagaravadaya in 1889 and the Janakiharanavadaya in 1891, further fueled the resurgence of Buddhism (Rahula Thero 1992:87). The Sinhala Buddhist education faced challenges from the British Missionary education system, which were effectively countered by Buddhist monks. Following the renaissance spearheaded by Walane Siddhartha Thero, significant initiatives were undertaken. Venerable Bentara Aththadassi Thero established the Benthara Vanavasi Viharaya, venerable Ambagahawatte Saranankara Thero founded the Payagala Viharaya, and venerable Weligama Sumangala Thero stayed in Panadura and disseminated Dhamma knowledge to Buddhist monks. A paradigm shift occurred in Piriwen education, with the establishment of Vidyodaya Piriwena in 1873 and Vidyalankara Piriwena in 1875. Subsequently, Piriwen were established in other areas of the country. These developments brought about new ideas regarding Buddhist philosophy and nationalism, which permeated throughout the nation.
During this period, with the active involvement of Buddhist monks, numerous Buddhist texts were authored and revised, including esteemed literary works such as Sidath Sangarawa, Nawa Sannaya, Siyabas Lakara, Dharma Pradipikawa, Ama Wathura, Buthsarana, and Muwa Dewdawatha. This endeavour proved to be a timely necessity and contributed significantly to the resurgence of nationalism. The Theosophical Society, established by Colonel Henry Steel Olcott and Lady Blavatsky in 1880, played a pivotal role by establishing Buddhist schools, a movement also championed by Buddhist monks (Thalawatta, 2006:799). In 1954, the inaugural Sinhala magazine Sathibala was published under the editorship of Batuwantudawe, marking a significant milestone (Jayawardene, 1972:43). Subsequent publications such as Lakmini Pahana, Durlabdhi Vonodhani, and Sarartha Pradipika emerged, contributing to the proliferation of religious and nationalist literature in Sri Lanka. Notable publications such as Sathara Samuchchaya, Samaya Sangrahaya, Gnanavabhashaya, and Dinakara Prakashaya also came into existence. These developments occurred concurrently with the renaissance and temperance movements, with Buddhist monks playing instrumental roles. Buddhist monks such as Ven. Dodanduwe Piyaratana Thero, Ven. Migettuwatte Gunananda Thero, Ven. Rathmalane Sri Dharmaloka Thero, Ven. Hikkaduwe Sumangala Thero, Ven. Weligama Sri Sumangala Thero, Ven. Batuwantudawe Dewarakkhitha Thero, and Ven. Karatota Sobhitha Thero were particularly influential. These monks were Thalawatta, 2006:799).
Conclusion
Observing the political engagements of Buddhist monks during the colonial period in Sri Lanka, it becomes evident that they were never driven by selfish motives but rather risked their lives for the sake of their motherland. Their involvement transcended mere political activism; it was a profound service to society. However, in contemporary times, some monks face criticism for engaging in self-serving political endeavours aimed at accumulating wealth and personal gain. If these monks were to reflect on history, they could glean invaluable lessons from the selfless contributions of their predecessors. By doing so, they could mobilize people towards the right direction. Such actions will be well-received by the people.
© satipatthana magazine
