Athi Poojya M Gunananda Himi - Dr. Daya Hewapathirane

8/7/2019 Athi Poojya M Gunananda Himi - Dr. Daya Hewapathirane

1/20

Defeating Adversaries:

Most Ven. Wadeehasinha Mohottiwatte (Migettuwaththe)

GUNANANDA THERA

Dr. Daya Hewapathirane

HISTORICAL CONTEXT

The 'Panadura Vadaya', the historic debate of 1873, was a landmark in recent history of

Buddhism in Sri Lanka owing primarily to the leadership, initiative and actions of one of

the greatest sons of our motherland - Venerable Mohottiwatte or Migettuwaththe

Gunananda Thera (1823-1890). He defeated our nations adversaries and was the majorforce behind re-establishing the identity and pride of Sinhala Buddhists who were subject

to undue oppression and discrimination during the colonial era. The significance ofVenerable Mohottiwatte Gunananda Theras can be better appreciated when one

considers the repressive colonial historical background and the appalling conditions

under which he pursued his highly risk-ridden but heroic and courageous actions against

powerful forces that had overall control over affairs in the country.

EUROPEAN COLONIAL POWERS *

With the arrival in 1505 of the European colonial powers for over 440 years, the SinhalaBuddhists, the dominant indigenous people of the island were subject to severe

harassment, discrimination and exploitation by the brutal colonial masters on the one

hand and their compatriots, the Catholic/Christian missionary workers on the other. The

latter virtually dominated the island with the encouragement and assistance of the rulers

to pursue their task of converting Buddhists (and Hindu Tamils) to Christianity. People

were forced to change their traditional names and embrace Christianity if they wished to


2/20

obtain employment under their regimes. School systems that were installed were

instrumental is proselytizing Buddhists and Hindus.

VIOLATION OF TERMS OF THE UDARATA GIVISUMA

Although the protection of Buddhism, its places of worship and the Sangha, were

guaranteed by the British, under the Udarata Givisuma or the Kandyan Convention

signed in 1815, once they had complete control over the Kandyan kingdom, the British

rulers disregarded this commitment and resorted to actions that were aimed at

undermining Buddhism and the Sangha community. One such action was in April 1817,

when they cancelled of the Poya day holiday which the Buddhists have enjoyed sincehistoric times, and in its place declaring Sunday as a public holiday. The many actionstaken by British to undermine Buddhism incited the Maha-Sangha and the Sinhala people

to revolt against the British in 1818. The aim was to regain the lost rights of the

Buddhists. This national uprising was brutally suppressed by the British killing many

thousands including Buddhist monks, and causing widespread property destruction,

hardship and suffering to people.

EARLY YEARS OF HIS LIFE

Wadeehasinha Mohottiwatte Gunananda Thera was born on February 09, 1823, five

years after the ghastly event of 1818, and throughout the early years of his life he wasexposed to the severe hardships and discrimination suffered by Buddhists in the hands ofthe Christian colonial powers. He was born in the Mohottiwatte village in Balapitiya. The

name given to him at birth was Gingama Migel Mendis. In his early childhood he had a

close relationship with a Catholic priest who was residing in a nearby church. Some

reports state that his exposure to Christianity made him think of becoming a priest later in

life. However, later on, after coming into contact with Bhikkhus of nearby temples

including Gala Uda Viharaya in Dodanduwa, he was more interested in learning

Buddhism. His early education in Buddhism was at the Subadraramaya Purana Viharaya

in Balapitiya, under Balapitiye Gunarathana Mahathera. He showed much interest inBuddhist studies and displayed exceptional self confidence as a young boy.

When he was twelve years old, in 1835, with the blessings of his parents, he was

ordained as a Buddhist monk and the name given to him at the ordination was

Mohottiwatte Gunananda. He resided at the Balapitiye Subadraramaya Purana Viharayaas a decuple or pupil of Thelikada Piyarathana Tissa Thera. A few years later, with

Balapitiye Gunarathana Mahathera, he moved to Colombo, and resided with him at theDeepaduttaaraamaya in Kotahena which was the first Buddhist Viharaya established in

Kotahena Colombo in1832.


3/20

UNDERMINING BUDDHISTS

In the early decades of the 19th century, the Christian influence was dominant in the

country, especially in Colombo. Conversion of Buddhists to Christianity was a commonpractice during this period. Many converted for personal material benefits and also

adopted Christian names. The British administration accorded greater opportunities for

Christians to progress in life, with better education and better employment opportunities.

Christian missionaries envisaged that the most effective way of converting Buddhists was

through church-based schools. The British colonial administration encouraged and

assisted this venture. The Missionaries enjoyed absolute freedom to propagateChristianity by opening schools throughout the country. Buddhist children attendingthese schools had bible lessons as a component of their school curriculum. They were

also exposed to various Christian rituals, festivities and activities held in the church

associated with the school. Both children and their parents were exposed to the special

privileges and opportunities available for the schools Christian children, especially for

those intending to pursue higher studies or seeking employment in the public service.

Inevitably, many Buddhist students eventually embraced Christianity in later life.

By the third decade of the 19th century, there were more Christian missionary schools inthe country, assisted by the British administration, as compared to Buddhist schools and

pirivena schools combined which had negligible assistance from government. There weregovernment Sinhala medium schools which were used primarily by the Buddhists, but

none were established in the Kandyan provinces which were almost exclusivelytraditional Buddhist areas.

ENGLISH AS MEDIUM OF INSTRUCTION

In 1832, the British administration made English the medium of instruction in all

government schools which led to the closure of all government Sinhala medium schools

used by Buddhist children. They opened English medium schools in urban centres in

Colombo, Galle, Kandy, Chilaw and Jaffna districts. At this time, the British established


4/20

the Colombo Academy or the present Royal College with the primary objective of

producing English teachers for the new schools. The establishment of Catholic andChristian Missionary schools in the English medium also increased rapidly during this

time, with assistance from the colonial administration.

As far as opportunities for better employment, especially in the public sector, English

education was an essential requirement. Also, Christians were accorded preferential

treatment when it came to higher learning and better employment. It is reported thatowing to the establishment of English schools and the preferential treatment accorded to

those with English education and of Christian faith, the tendency was for many thousands

of Sinhala Buddhists children who attended English medium schools to become

Christians. As a counter measure, the initiative of Buddhist scholar monks, several

Buddhist schools were started in different places in the country but they were faced withsevere challenges. It is reported that in 1870, there were only two Buddhist schools in thecountry, in Panadura and Dodanduwa with an attendance of 246 children as against 805

Christian schools with an attendance of 78,086 children.

The intensity of conversion activities was such that in 1850, James de Alwis, Sinhalascholar, lawyer and theologian said that "before the end of the century Buddhism would

disappear from Ceylon". The Christian churches carried out a widespread campaign ofpropagating Christianity and discrediting and humiliating Buddhist teachings. It was

customary for Christian priests to deliver public talks undermining Buddhism, whichwere openly insulting, abusive and vituperative. Mohottiwatte Gunananda Thera was

deeply distressed and disturbed about the sad plight of Buddhists who were subject to

discrimination and harassment by the Christian church and the British administration. He

decided to move back to Balapitiya with Gunarathana Mahathera.

COPING WITH PERSONAL TRAGEDIES AND RETURN TO LAY LIFE

A few years later, Balapitiya Gunarathana Mahathera passed away which was a big loss

for Mohottiwatte Gunananda Thera. A few months later, his father died. He was faced

with a serious problem of not having anyone to look after his mother who was not in

good health. This precarious situation led him to give up robes and return to lay life in

order to look after his mother. We went back to his original name of Migel Mendis. Awell known Christian businessman in Balapitiya named Ibraham de Alwis who knew his

parents, was sympathetic to the plight of this young man and helped him financially totake care of his mother. Although the young man was keen on being employed in order to

earn an income, Alwis the businessman objected to it because he thought that the young


5/20

man, Migel Mendis, who was a teenager by this time should be focusing on furthering his

education. He considered Mendis to be a smart and capable individual. He introduced theyoung man to Peiris, a Christian teacher or Catechist who took the initiative of admitting

him to Wesley College in Colombo. Wesley was a prominent Anglican Christian schoolin Colombo at this time. Here, Mendis had the opportunity to learn English and

Christianity. He did well in his studies and won the admiration of his teachers because he

was able to memorize the bible and recite it.

In the meantime, his mother was ailing in Balapitiya and Mendis who was in Colombo

was depressed. He began to lose interest in studies and wanted to be employed, so that

he can earn an income and look after his mother. Although he was able to find a job at the

Observer Newspaper, he could not continue with it because of the death of his mother.

He was deeply depressed and returned to Balapitiya. At this time, his uncle or hismothers brother, who was a Buddhist monk, known as Seenigama Deerarakkitha Thera,was living in the Kotahena Deepaduttaaraamaya Viharaya. He assisted young Mendis

who was in his late teens at this time. Although he continued to live in Balapitiya, on andoff he visited his uncle at the Kotahena temple. During his stay in Colombo as a student

and in his visits to Kotahena he was well exposed to the plight of Sinhala Buddhists who

were subject to all forms of discrimination and harassment by the British and their

Christian compatriots and henchmen.

RE- ORDINATION AND SERMON AT DODANDUWA

During this period, Mendis renewed his relationship with temples and many scholarBhikkhus in Balapitiya and Dodanduwa. He was actively involved in the program of

writing the Thripitaka on ola palm-leaves that was taking place at the Dodanduwa Gala

Uda Viharaya. He developed great interest and skill in this activity. After the completion

of writing of the Thripitaka on the Ola manuscript, it was the custom to ceremoniously

donate it to the Chief Prelate of the Viharaya at a grand religious festival. It was the

tradition to invite a well-known scholar Bhikkhu to give the special sermon on this day.

Mendis took a leading role in organizing this event and took the responsibility of invitinga prominent bhikkhu to give the sermon. By this time he had made acquaintance withmany of the reputed scholar bhikkhus in the region.

A very large crowd gathered in the Viharaya for the festival. In the evening when the

festival was about to begin, young Mendis came to the Viharaya in a most dignifiedmanner with an atapirikara in his hands. He walked directly to Sonuththara Mahathera

who was the Viharadhipathi (the Chief Prelate of the temple), and respectfully handing


6/20

over the atapirikara to him, requested that he would like to be ordained again as a

bhikkhu. He mentioned that he was an orphan, with a fair exposure to Buddhism and isdeeply committed to Buddhism. He further said that during his stay in Colombo and in

his travels within the country, he has observed and realized the discrimination to whichthe Buddhists were subject and how the Christian establishment was carrying out a

campaign to discredit and humiliate Buddhism. He said that he has a deep desire to save

the Buddha Sasana from being destroyed by non-Buddhist forces. He respectfully

requested that he be ordained immediately. Deeply impressed by Mendiss words and his

courage, the Viharadhipathy ordained this nineteen year old young man, under the same

name he had before as a bhikkhu - Mohottiwatte Gunananda.

When the time arrived for the climax of the festival to have the sermon of a prominent

scholar bhikkhu, Mohottiwatte Gunananda Thera appeared in the bana-maduwa, in hisyellow robes, in a most elegant manner, to the surprise and utter joy of the crowd wholoudly chanted Saadhu Saadu. His well-known sermon on this day was on the Maha

Mangala Sutta which thrilled the large gathering of devotees. His sermon continued untilthe early hours of the morning as was the custom at this time.

RETURN TO KOTAHENA AND BEGINNING OF CAMPAIGN

Gunananda Thera obtained his higher ordination in 1844 when he was 21 years of age.

This was at the Balapitiya Udakukkhepa Seemamalakaya. Thereafter, he obtained furtherdhamma education from reputed scholar bhikkus at the time. Subsequently, he moved to

Kotahena Deepaduttaaraamaya where he established himself permanently. At the timewhen Mohottiwatte Gunananda Thera, returned to Deepadutthaaramaya in Kotahena he

found that many thousands of Buddhists have converted to Christianity in order to gain a

livelihood. Knowledge of English was essential to get ahead in life at the time and often,

after learning English, most Buddhists converted to Christianity in order to benefit by the

preferential treatment and to secure better livelihood.

The Kotahena Viharaya was at this time in the midst of an exclusively Christian

neighborhood and the Viharaya was surrounded by various Christian establishments. This

was the time when Christians, especially Christian priests were quite active in openly

conducting public talks against Buddhism and Buddhists. These talks were directlyoffensive, slanderous and derogatory, and contained information that was malicious and

scornful. In fact, this callous, insensitive and blasphemous attitude on the part of theChristian establishment that motivated Buddhist leaders such as Mohottiwatte

Gunananda Thera to get to the forefront irrespective of the risks and challenges involved,


7/20

in order to respond to the hateful and profane material against Buddhism spread by

Christians, misleading the masses and undermining the faith and way of life ofindigenous people of the country for over 2000 years. One could argue that it was the

wrong and arrogant attitude of Christians that helped to create a strong Buddhist forcechallenging the Christian dominance and influence at the time. It was the lack of

foresight on the part of the Christians that led to extreme forms of unpleasantness and

disharmony between the adherents of the two religions, and the emergence of Buddhist

leaders such as Mohottiwatte Gunananda Thera, and finally the serious blow and setback,

in actual fact the humiliating defeat suffered by the Christians in the religious debates in

late 19th century culminating in the famous Panadura debate of 1873, which had

international implications.

In 1849, when he was twenty-five years old, he held his first important public sermon inColombo Fort at a place called Kottambagahayata. During his period of stay at Kotahena,Mohottiwatte Gunananda Thera travelled extensively across the country giving pubic

sermons to large gathering of Buddhists, on the need to protect and promote Buddhismand Buddhist way of living. He emphasized the need for Buddhists not to be victims of

Christian conversion. He highlighted the falsehoods in Christianity and argued against the

criticisms leveled against Buddhism by Christians. He showed the people the value of

their Buddhist cultural inheritance.

COUNTERING UNJUST ACTIONS

During the latter half of the 19th century one of the cheeky and disrespectful methodsused by the British to undermine Buddhism was the cutting down Bodhi trees and

removal of Buddha statues in public places, especially at roadside and road intersections.

In the pretext of road expansion many Bodhi trees and Buddha statues in and around

Colombo city and other major urban centres were removed or destroyed by the British.

As a direct counter measure against this unjust and reprehensible actions, Mohottiwatte

Gunananda Thera organized the Bodhiraja Committee consisting of prominent

Buddhist leaders and began a huge campaign of replanting Bo plants and erectingBuddha statues at places where these historic Buddhist symbols were removed by theBritish. In addition, Mohottiwatte Gunananda Thera made a formal complaint in writing

to the British government in England against this unfair practice. This led the British

Administration to abandon this shameful anti-Buddhist practice.

SERMONS, ORATORIAL SKILLS


8/20

Even as a young bhikkhu, Mohottiwatte Gunananda Thera was an indomitable orator. Hewas admired by both the lay and ordained Buddhists for his fearlessness, utmost courage

and dedication to his cause of protecting and promoting Buddhism in the face of many

challenges he had to encounter in the process. By about the middle of the 19th century, he

had made over 4000 sermons in different places in the country and was known

nationwide as a Bhikkhu leader with oratorical skills were unparalleled.

PROLIFERATION OF PUBLICATIONS

The Christian missionaries were propagating their religion through pamphlets and books.

During the latter half of the 19th century, the Christian establishment began a widespread

campaign primarily by means of publications strongly criticizing and undermining

Buddhism and Buddhist practices. Many books and pamphlets were produced by them.

They had enormous funds and no objections from the prevailing British administration to

pursue this campaign. They had the support of the news media which they used profusely

to undermine Buddhism.

The missionaries, who arrived in the island at the beginning of 1812, also establishedprinting presses in the country. The Wesleyan Press printed and published the first Sri

Lanka journal Masika Thagga in 1832 and Shathra Nidanaya in 1846. The CeylonObserver established in 1834 was the first independent newspaper published in Ceylon.The Lakmini Pahana newspaper was printed in 1862 at a press owned by Hendrick

Perera. The first unregistered Sinhala newspaper, Lanka Lokaya was printed in

September 1860 at the Lanka Loka Press in Galle. The first Sinhala Buddhist press was

established in July 1862 and was known as the Lankopakara Press. The establishment of

this press was a result of the Buddhist revival movement during the second half of the

nineteenth century. Bulathgama Dharmalankara Sri Sumanatissa Maha Thera, the pioneer

of the establishment of the Buddhist press, received necessary financial assistance to

establish the Press from the King of Siam (Thailand).

In 1849, Rev. D. J. Gogerly of the Wesleyan mission published Christian Pragnapthi. eMohottiwatte Gunananda Thera and Hikkaduwe Sri Sumangala Nayaka Thera responded

to criticisms leveled against Buddhism contained in Christian publications, through theDurlabdi Vinodimi and Christian Vada Mardanaya and Samyak Darshanaya during

the period -1862-1863. Through journals like Satya Margaya, Satya Prakashanaya,

Lakmini Kirula, Christiani Wada Vighataniya, and Reversa and thousands of


9/20

pamphlets, the Mohottiwatte Gunananda Thera refuted the wrong views that were held by

Christians.

The Buddhists were seriously handicapped owing to lack of access to printing facilities.

Mohottiwatte Gunananda Thera rose up to the occasion and with the support of lay

devotees, soon made arrangements to purchase a printing press. This led to a great

proliferation of Buddhist publications. Many books, magazines, newspapers and handouts

were published as replies to the arguments and criticisms leveled against Buddhism bythe Christian establishment. They also highlighted the value of the teachings of the

Buddha in understanding realities regarding life and as a path leading to the eradication

of human suffering. The basic Christian beliefs and concepts were subject to strong

criticism and questioning.

Mohottiwatte Gunananda Thera was well known for his writings and many publications.

His publication titled Bauddha Prasna or Buddhist Questions was exceedingly popular

and at one stage over 24,000 copies were distributed. These publications were of great

appeal to the Buddhist public and the demand for them increased rapidly. Most of these

publications were made available to the public at the sermons held countrywide byMohottiwatte Gunananda Thera. Among his many publications which were in great

demand among the Buddhists were Lakmini Kirula, Sathya Maargaya (journal),Riviresa, and Bauddha Edahella. Among other popular publications were: Sathya

Prakashanaya (journal), Kristhiyaani Vigaathanaya, Bauddha Prasna, DurlabdiVinodimi, Christian Vada Mardanaya, Samyak Darshanaya, Lakmini Kirula,

Christiani Wada Vighataniya, Lankakoka news paper, Sarasavi-Sandaresa, Sinhala

Bouddhaya, Bauddha Sahodaraya (Sinhalese Buddhist Brotherhood) and thousands of

pamphlets refuting the wrong views that were held by the opponents of the Sinhalapeople and Buddhism.

SCHOLAR BHIKKHUS OF THE TIME

The Mid to late 19th centuries was a period that saw the rise of several important scholar

bhikkhus in Sri Lanka whose overpowering influence had much to do with the survival

and eventual revival of Buddhism in Sri Lanka. Their impact was a definite reason for the

strengthening of Buddhists as a force to withstand and challenge the serious intimidationand threats to which Buddhists and Buddhist education were subject during this

precarious period in the islands history. Among the outstanding Bhikkhu leaders of thistime were the following:


10/20

Venerables -

Hikkaduwe Sri Sumangala (1827-1911) *1,

Weligama Sumangala (1825-1905) **2,

Dodanduwe Piyarathana Tissa (1826 -1904) ***3

Waskaduwe Subhuthi (1835-1917),

Walane Sri Siddartha (1811-1868)

Battaramulle Sri Subhuthi (1832 -1915)

Ratmalane Dhammaloka (1828 1887)

Kathaluwe Gunarathana (1832-1841)

Batapola Kalyanatissa (1810-1841)

Walpita Gunarathanatissa (1857-1920)

Bulathgama Dharmalankara Sri Sumanatissa

Koggala Sangatissa

Potuwila Indrajothi

Talhena Amaramoli

Mulleriyawe Gunaratana

Bentara Atthadassi

Randombe Dhammalankara

Walpita Sumanatissa

Mohottiwatte Gunananda (1823- 1890)

*1


11/20

Venerable Hikkaduwe Sri Sumangala Nayaka Thera, was one of the pioneer monks of

the Buddhist revivalist movement in the 19th century Sri Lanka. The service rendered byhim to the Buddhist Education is unparalleled. He was the founder of Vidyodaya Pirivena

Maligakanda. He was well versed in Sinhala, Pali, Sanskrit, English, Buddhism, History,Arithmetic, and Archaeology. As an erudite monk he has written many books and he

started the newspaper Lankaloka, and helped in the publication of "Sarasavisandaresa"

and "Sinhala Bauddhaya. He was one of the primary sources of information on

Buddhism for Venerable Mohottiwatte Gunananda his contribution meant much for the

success of the Panadura debate. Col. Henry Steele Olcott learnt Buddhism and Pali under

guidance of Ven. Sumangala.

**2

Venerable Weligama Sumangala Thera was an outstanding scholar bhikkhu with many

important publications -Hitopadsesa Atthadassi, Hitopadsesa Padarthavykanaya, UpadesaVinischaya, Siddanta Sekaraya. His work Siddhanta Sekharaya of 700 pages was printed

at the Government Press in 1897. He established Saugathodaya Vidyalaya at Rankoth

Vihara Panadura. He was a close associate if Sri Edwin Arnold the author of Light of

Asia.

***3

Venerable Dodanduwe Piyarathana Tissa started the first Buddhist school in Sri Lanka,

under the name Jinalabdhi Vishodaka at the Saila-bimbaramaya Temple in Dodanduwa,in spite of numerous challenges from the colonial administrators. His intention was to

spread Buddhist education in the island and put an end to discrimination, deprivation andinjustice caused to Buddhists by colonial masters. In order to achieve this Piyarathana

Thera formed a Buddhist Society called 'Lokartha Sadana.' His work attracted the

attention Colonel Henry Steel Olcott several years before his arrival in the island in1880

and the two parties communicated through letters. On the initiative of Col. Olcott, Ven.

Piyarathana Thera was conferred honorary membership of the Theosophical Society

based in the United States. They jointly laid the initial groundwork for the revival of

Buddhist education in Sri Lanka. Olcott, on the guidance of Ven. Piyarathana Thera,formed the Buddhist Theosophical Society in Sri Lanka.

DEBATES SPEARHEADED BY VENERABLE GUNARATHANA


12/20

Mohottiwatte Gunananda Thera initiated and led many debates in defense of Sinhala

Buddhists. He consulted many of the scholar Bhikkhu leaders of the time who were mostforthcoming in providing Mohottiwatte Gunananda Thera with necessary information and

assisting him in various other forms. Debates were conducted initially through exchangeof articles between Buddhists and Christians.

In 1865 was the so called Baddegama debate conducted through exchange of articles

between the two sides. What initiated this debate was a verbal argument betweenVenerable Sumangala - a young Buddhist monk of a Vihara in Baddegama and a

Christian priest. The Waragoda debate followed in the same year and in 1866 there were

two debates, one at Liyanagemulla and other Udanvita in the Satara Korale. In 1871 was

the Gampola debate held with Mohottiwatte Gunananda Thera and Pandit

Batuwantudave for the Buddhists and Rev. Charles Carter and his team for the Christians.

THE PANADURA DEBATE

These debates culminated in the world famous debate held at Panadura from the 26th to

28th August 1873. The occasion for the Panadura Debate was triggered owing a highly

offensive and scornful sermon delivered on the 12th of June 1873 by the Protestant priest

Rev. David Silva on the teachings of the Buddha with reference to the human soul. Thiswas delivered in the Wesleyan Chapel in Panadura which is one of the first churches

established by the Wesleyan mission in the early part of the 19th century in an almostexclusively Buddhist area, and in the immediate vicinity of the historic Galkanda or the

present Rankot Viharaya. At the time, this was a well known stronghold of Buddhists andBuddhist leaders, both lay and ordained. The intension of Rev. David Silvas sermon was

to disrepute and humiliate the Buddha. He criticized the teachings of the Buddha in a

most sneering and abusive manner. Both the content of the sermon and the language used

was malicious, slanderous and scathing.

Buddhist leaders of Panadura were hurt and they decided to invite Mohottiwatte

Gunananda Thera to reply Rev. David de Silva. Mohottiwatte Gunananda Thera came to

Galkanda Viharaya (Rankoth Viharaya) on 19th June 1873 and delivered the reply speech

denouncing as untrue the arguments of Christians. However the people of either party

were not satisfied with holding speeches in separate venues and face to face formaldebate was initiated by the Christians. The enraged Protestant missions challenged

Mohottiwatte Gunananda Thera to hold an open verbal debate to establish the truth of thefaith. The monk accepted the challenge, and the dates for the historical face to face


13/20

debate was fixed with the agreement of both parties. Rules and regulations were decided

by the debating parties after consulting each other.

P. Jeromias Dias a Buddhist leader of Panadura at the time, prepared a large stage and the

pavilion in one of his lands called Dombagahawatte near Galkanda Viharaya and the

Wesleyan church. The pavilion was attractively decorated. The Christians were

represented by able men, the ablest debaters in the island whom their church could have

summoned. They included Revs. David Silva, S. Langdon, Principal of RichmondCollege, S. Tab, S. Calls, C. Jayasinghe, F. Rodrigo, the catechist Sirimanne, Mudliyar de

Soysa, Dunupola Nilame and assisted by a host of foreign and local theologians. The

speakers for the joint protestant delegation were Rev. David de Silva of the Wesleyan

mission and Rev. F. S. Sirimanne, a Catechist of the Church Missionary Society.

The Buddhist monks participating in the debate were Venerables: Gunaratna Tissa

Mahathera of Panadura, Hikkaduwe Sumangala Mahathera, Weligama Sri Sumangala

Mahathera, Ratmalane Sri Dharmaloka Mahathera, Waskaduwe Sri Subhuthi Mahathera,

Batuwanthudawa Devarakshitha Mahathera, Potuwila Indrajoti Mahathera, Koggala

Sangatissa Mahathera, Talhena Amaramoli Mahathera and Mulleriyawe GunaratanaMahathera. Mohottiwatte Gunananda Thera was to lead the Buddhist side and be the sole

speaker for the Buddhist delegation.

The crucial debate commenced at the appointed time of eight in the morning each dayand ended at five in the evening. The debate went on for two days. On the first day there

were over 10,000 people to hear and see the debate from Panadura and the neighboringareas of Pasdun Korale and Raigam Korale, including more than one hundred Buddhist

monks. The debate ranged from the nature of God, the Soul and resurrection on the one

hand, to the concept of Karma, Rebirth, Nirvana and the principle of Paticca -

Sumuppada or dependent origination.

BUDDHISTS - THE CLEAR WINNERS

The debate took place in a peaceful manner and Mohottiwatte Gunananda Theradelivered the closing speech in the evening of the final day, and refuted effectively the

malicious charges made against the teachings of the Buddha. At the end of the debate, it

was quite clear to everyone that that the Buddhist side outshone others. Mohottiwatte

Gunananda Thera presented the Buddhist point of view in a most eloquent manner. His


14/20

reasoning was exceptionally powerful and his eloquence was most convincing which

made the Buddhists the clear winners of the debate. After the debate the thousands ofpeople left the grounds shouting "SADHU SADHU", jubilantly expressing their joy at

the outcome of the debate.

The debate ended with a clear victory for the Buddhists. Mohottiwatte Gunananda Thera

not only replied effectively to the fallacies of the Christian speakers, but also enlightened

them on the principles and tenets of the Buddhist doctrine. The Buddhists were overjoyedwith the outcome of this historic debate. Festivities were held in every temple to mark

their triumph and the effigy of Mohottiwatte Gunananda Thera was carried in procession

in every village. This triumph became a great source of inspiration, strength and courage

for Sinhala Buddhists to work more vigorously to revive their lost glory.

PUBLICITY OF THE DEBATE

Newspapers such as the Lakrivikirana, the Ceylon Times and the Ceylon Observer

carried reports on the debate. The Ceylon Times which was the leading English

newspaper at the time sent a special representative to report the proceedings of the

debate. A complete report of all the speeches corrected by the speakers themselves was

published in English day by day. As arranged by the Editor of Ceylon Times namedJohn Cooper, an English summary of the whole debate was prepared by Edward Perera.

This was printed in the form of a booklet including the proceedings of the debate underthe title "A full Account of the Buddhist Controversy held at Panadura in August 1873".

Thousands of copies of this English translation were published and distributed widely.

Dr. James Martin Peebles an American happened to be in Sri Lanka during the time of

the debate and had occasion to read the book on the debate published by the Ceylon

Times. Upon his return to USA, Dr. Peebles published the book with an introduction

explaining how the Buddhists in Sri Lanka have shown the real position of Christianity.

He gave the book the title "Buddhists and Christianity Face to Face". As a result

Europeans specially the intellectuals wanted to know about Buddhism and directed theirattention towards Sri Lanka.

IMPACT OF THE PANADURA DEBATE


15/20

The aftermath and impact of the debate was extraordinary with far reaching national and

international implications. It soon became the major force behind re-establishing theidentity and pride of Sinhala Buddhists that was diminishing rapidly under the deceitful,

repressive and authoritarian practices of the British Administration. Besides, thePanadura Debate contributed immensely as an eye opener for the Buddhists. It helped to

accelerate the Buddhist Revival Movement.

Its international impact was equally significant providing the world with a wealth ofknowledge that greatly appealed to and appreciated by the intelligentsia. It definitely

helped to bring about increased awareness in the western world, about the teachings of

the Buddha. Colonel Henry Steel Olcott and Madame Blawatsky were among those

deeply influenced by the contents of the book published by Peebles. After reading it

Colonel Otcott become deeply interested in Buddhism. He felt this is one of the religionshe was looking for to unearth the secret of the Universe. It was Mohottiwatte GunanandaTheras eloquent presentation of the Buddhist point of view that impressed him most.

Olcott described Mohottiwatte Gunananda Thera as "the most brilliant Polemic Orator ofthe Island, the terror of the missionaries, with a very intellectual head, most brilliant and

powerful champion of the Sinhala Buddhism".

HENRY STEELE OLCOTT & THE BUDDHIST THEOSOPHICAL SOCIETY

Colonel Olcott came to Sri Lanka on the 17th May 1880, and joined forces withMohottiwatte Gunananda Thera and all prominent Bhikkhu leaders to help accelerate the

activities of the Buddhist revival movement that has gained extraordinary momentum atthe time. After he came to the island with the support of Buddhist leaders he formed the

Buddhist Theosophical Society where he worked tirelessly for the revival of Buddhism in

Sri Lanka. As a dynamic leader of this movement, he was able to deal effectively with the

colonial rulers. The Buddhist Theosophical Society was instrumental in opening schools

to provide Buddhism- based education to the younger generation.

In 1881full moon day of Vesak, Colonel Olcott, with the support of prominent Bhikkhu

leaders inaugurated at Kelaniya a Buddhist National Fund for the promotion of the

religious and secular education of Buddhist children and the dissemination of Buddhist

Literature.


16/20

Starting in 1881 Buddhist Sunday schools were started in several places within Colombo

including Pettah, Kotahena, Borella, Maradana, Barber Street, Messenger Street, SlaveIsland, Peliyagoda and Panchikawatte. In 1886, the Sunday school in Pettah was

converted to the Pettah Buddhist English School which was soon subject to improvementand became Ananda College. The initiative and interest taken by Venerable Maha Theras

such as Hikkaduwe Sri Sumangala, Mohottiwattte Gunananda, Weligama Sumangala,

Dodanduwe Piyarathana Tissa in furthering Buddhist education and in the establishment

of Buddhist schools received a tremendous boost with the active involvement in this

work of Colonel Olcott, who was particularly keen in promoting Buddhist English

schools. This gave much strength to the Buddhist revival that was taking place across the

country in the late 19th century.

In 1888 there were eight Buddhist schools which increased to 99 in the year 1898. In1898 there were 11,577 children in Buddhist schools. The Roman Catholics had 30,425;Wesleyans 22,808; Church of Mission 14,110. Thus Buddhists had the fourth place in

regard to the number of pupils in their schools. In 1899 there were 134 schools in the listof Buddhist schools with an attendance of 15,490 children. In 1900 the number of schools

increased to 150 in the Buddhist Theosophical Societys list.

By 1902 the success of Buddhist work was so alarming to the Christians that the churchmissionary Society passed a resolution in that year against the employment of Christians

who had at any time served in Buddhist schools. But this does not seem to have mademuch impression because in the following year the number of Buddhist schools had risen

to 174. No less than 185 schools of the Society drew a sum of Rs. 48,502.90 from

government by way of grant in 1904.

That same year the Rev. G.B.Ekanayake writing in East and West showed a

remarkable change in the attitude of the Christians church toward the Buddhist revival.

The contemptuous indifference which in the earlier stage assigned to the revival an

ephemeral existence and the violent opposition subsequently directed against it.

Ekanayaka did not hesitate to admit that the current of Christians conversion had beeneffectually stemmed by the Buddhist revival.

In 1907 there were 215 schools of the Society of which 186 with an attendance of 23,975had registered. In 1909 the number of schools increased to 224 and in 1914 to 230, and

in 1915 to 249 schools. In 1917, the Buddhist Girls College (now Visaka Vidyalaya) wasstarted. The 17 Buddhist English schools established under the Buddhist Theosophical

Society with an attendance of over 5,000 pupils with a staff of over 230 include Ananda


17/20

College, Colombo; Nalanda Vidyalaya, Colombo; Dharmaraja College, Kandy; Ananda

Sastralaya, Kotte; Olcott Vidyalaya, Colombo; Jinaraja Vidyalaya, Gampola, TaxilaVidyalaya, Horana; Sri Pada Vidyalaya, Hatton; Rahula Vidyalaya, Katugostota; Vijaya

college, Matale; Anurudda College, Nawalapitiya; Buddhist English Mixed School,Dodanduwa; Mahinda Vidyalaya, Anuradapura; Gamini Vidyalaya, Bentota; and Suriya

Vidyalaya, Kolonnawa. The Sinhalese schools that were established at the time had an

attendance of nearly 70,000 children.

BUDDHIST DEFENCE COMMITTEE

On January 28, 1884, ten years after the Panadura debate, with the initiative of SriSumangala Nayaka Thera, Mohottiwatte Gunananda Thera and Colonel Olcott and theactive participation of many lay Buddhist leaders, the Buddhaarakshaka Committee or

Buddhist Defense Committee was inaugurated at a meeting held at the Vidyodaya

Pirivena in Maligakande. Its primary objective was the safeguarding Buddhist interests.

Muhandiran A. P. Dharma Gunawardana, Don Carolis Hewavitharana, H. A. Fernando,

Carolis Pujitha Gunawardana were elected as the office-bearers of the committee while

Colonel Henry Steele Olcott served as an honorary member. This Committee drew up sixdemands which were submitted to the British government through Colonel Olcott who

visited England personally for the purpose in February 1884.

Subsequently a sub committee comprising Mohottiwatte Gunananda Thera, HikkaduwaSri Sumangala Thera, Don Carolis Hewavitharana, A.P. Dharma Gunawardana, William

de Abrew, Carolis Pujitha Gunawardana, Charles A. de Silva, N. S. Fernando, Peter deAbrew and William Fernando was set up to look into the possibility of designing a

prestigious symbol of identity for the Buddhists. The blue, yellow, red, white and orange

coloured flag designed by Carolis Pujitha Gunawardana was unanimously accepted by

the committee as the most appropriate symbol of identity of the Buddhists.

THE BUDDHIST FLAG*

Mohottiwatte Gunananda Thera hoisted the five coloured Buddhist flag for the first timeat the Deepaduththaramaya Temple in Kotahena on the Vesak Full-moon Poya day of

April 28, 1885. On this historic day, the sermon given by him to thousands of Buddhists

is considered as one of his best. The flag was also hoisted at the Kelaniya Raja Maha

Viharaya, Hunupitiya Gangaramaya, Vidyodaya Pirivena and at the headquarters of the


18/20

Buddhist Theosophical Society in Colombo. Anagarika Dharmapala hoisted the Buddhist

flag at the Buddha Gaya temple on the Esala Full Moon Day in 1891. This flag isrecognized and adopted today as the Buddhist flag of the entire international Buddhist

community representing all Buddhist traditions.

PUBLIC HOLIDAYS

The Buddhist Defense Committee was instrumental in obtaining the approval of the

British colonial government to restore the Vesak Poya holiday enjoyed by Buddhists

since historic times, which was abolished by the Dutch in 1770 and also the traditional

Sinhala New Year holiday. Vesak Poya was declared a public holiday on April 28, 1885and a month earlier the Sinhala New Year day was declared a public holiday. Vesakcelebrations were held on a grand scale in 1885 throughout the country

MEMORIAL TO COMMEMORATE PANADURA DEBATE

The Department of Public Trustee in collaboration with the Panadura Bhauddha Maha

Sanagamaya and the present owner of the block of land donated by Mrs. P. Rosalind

Rodrigo, daughter of P. Jeramias Dias (the Buddhist leader of Panadura who provided theland at Dombagahawatte in Panadura for the holding of the Panadura debate) have takensteps to erect a memorial hall to commemorate the noble event and pay homage to

Venerable Mohottiwatte Gunananda Thera. The project is expected to be completed to

coincide with the 2600 year of Sambuddathwa Jayanthi in 2011.

Dr. Daya Hewapathirane

Vancouver CANADA

* The Portuguese Catholics were most savage, cruel and inhuman persecutors of Buddhism and were

responsible for widespread and senseless killings and the destruction of many Buddhist temples,

monasteries and historical monuments and looting of valuable treasures. People were subject to violence

for over 150 years. They were forced to change their traditional names and embrace the Catholic faith if

they wished to obtain positions under their regime. This state of affairs continued until they were expelled


19/20

from the island by the Dutch invaders. Among primary interests of the Dutch was the propagation of

Protestant Christianity and their policies and actions against Buddhists were not too different to those of

the Portuguese. Embracing Christianity was necessary in order to take up employment in the government.

Christian baptism was made mandatory for the registration of birth and no marriage was legally registeredoutside the church. The Parish School system introduced by the Dutch missionaries was instrumental in

proselytizing Buddhists. They abolished the Poya holidays. This scornful period of Dutch rule ended in

1796 when they were ousted by the British.

This paper drew heavily from information contained in the following publications:

(1) Wadeehasinha Mohottiwatte Gunananda Thera,

Siri Vajiragnana Daham Passala Maharagama Publication,

Piyasiri Printing System, Gangodawila, Nugegoda (Second Edition, 2003)

By Venerable Dedigama Sumanajothi Thera & Cyril Hewawasam

(2) Tracing the origins of Rankoth Vihara,

Lanka Gazette, October 12, 2010

By G L Peiris MP External Affairs Minister

(3)Commemoration of Panadura Controversy

By Padmasree Samaranayake, 2005

(4) The Great Panadura Debate

Sunday Observer, June 13, 2010

By S. De F. Jayasuriya

(5)Ven. Migettuwatte Gunananda Thera, the Indomitable Orator


20/20

by C. V. Rajapakse, Daily News Sat Jan 25, 2003

(6)Ven. Migettuwatte Gunananda

The Island Sept. 21, 2008

By Walter Wijenayake

(7) Kotahena Riot 1883: A Religious Riot in Sri Lanka

Book, published 1991

By G P V Somaratnas

(8) Sinhala Maha Sangha Parapura

(Biographies of the Noble Sangha Fathers of Sri Lanka) 2008

Ven. Migettuwatte Gunananda

By Walter Wijenayake

Also includes assortment of relevant website information

Documents

Athi Poojya M Gunananda Himi - Dr. Daya Hewapathirane