150th Birth Anniversary of Anagarika Dharmapala International Conference

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Anagarika Dharmapala’s Central Message Falsified and Distorted
(Department of Mass Communication, University of Kelaniya, 2015) Goonatilake, S.
In contrast to the many hagiographies on Dharmapala and of the past of his Maha Bodhi Society, there is a counter narrative in academia as well as in recent developments of the Maha Bodhi Society. Through primarily published literature these two perspectives are discussed. Anagarika’s role has to be seen within Sri Lanka’s Buddhist revival after centuries of colonial repression. The 19th century saw: the debates with the Christians, the establishment of Vidyalankara and Vidyodaya Pirivenas and the global links of scholar monks. Within this, Dharmapala, well-read in both Buddhist and Western sources, broke through colonial restraints. His contributions included: struggling to regain the Maha Bodhi, the first Dalit movement, asking Sinhalese to learn from “Aryans” like Madras Tamils and Bengalese, wanting to restore the Bhikkhuni order and promoting industrialization. He was in several ways a contrast to Gandhi and nearer Ambedkar. Internalizing a colonial mindset, recent anthropology writers who have not adequately read the literature as well as the context have distorted both Dharmapala and the Buddhist revival. Further, the current Maha Bodhi Society, in contrast to its founder Dharmapala is following a partial Hindu agenda. The paper illustrates these tendencies and points out the need to highlight the original thrust of Dharmapala, especially at a time when Buddhist thought is gaining ground globally while the counter narrative is creating recolonized minds. As a parallel conclusion the need for disciplines to interact with each other is emphasized including in the universities that succeeded Vidyalankara and Vidyodaya.
Restoration of Moral Values and Buddhist Stance by Celibate Dharmapala: A Brief Review
(Department of Mass Communication, University of Kelaniya, 2015) Rathnasiri, R.M.
The invasion of the three western powers which adopted the divide and rule policy to gain supremacy in Sri Lanka imposed invaders’ religion and culture changing drastically the lifestyle of Sri Lankans. In this context, Anagarika Dharmapala, who saw the plight of his people whose religion was neglected and lives were dispirited, dedicated to national and religious causes with deep sense of patriotism. Anagarika (homeless one) Dharmapala (guardian of the dharma) who felt that the observance of all the Vinaya rules would get in the way of his work advocated to the laity the Buddhist moral values such as observance of the fivefold ethics (panñsīla), livelihood, decent clothing, behaviour, wholesome family, social and cultural life, etc. based on Buddhist philosophy and culture. Anagarika Dharmapala eventually rejected the theosophical stance centered on the issue of universalism declaring that Buddhism was being assimilated into a non-Buddhist model of truth. He stated, “Theosophy was only consolidating Krishna worship. To say that all religions have a common foundation only shows the ignorance of the speaker; Dharma alone is supreme to the Buddhist.” He, vehemently denouncing the portrayal of Buddhism in the West by Christian missionaries as pessimistic, nihilistic and passive, affirmed the Causality, the central teaching in Buddhism and added, “Buddhism is a comprehensive system of ethics and a transcendental metaphysics embracing a sublime psychology.” Thus, he restored Buddhist values and stance in its clarity. Anagarika Dharmapala, who made a remarkable contribution to the Buddhist revival and the nationalist awakening in Sri Lanka beyond common human endurance, immensely dedicated himself to enhancing moral behavior in his compatriots and safeguarding Buddhism.
Lay Routine of Anagarika Dharmapala for a Better Social Atmosphere
(Department of Mass Communication, University of Kelaniya, 2015) Sugunaseela Thero, Yakkaduwe; Dhammissara Thero, Niwandama
It is indisputable that Shrimath Anagarika Dharmapala was a Sinhala Buddhist celibate who had practical and prolific social vision based on Buddhist philosophy in its pristine purity. Even in his absence, the value of his social philosophy remains unchanged up to date. Nevertheless, the fact is that how far it has been adopted as a practical method for a better social atmosphere in Sri Lanka. Through his penetrated farsighted intelligence, he proclaimed a paramount and practical routine for Buddhist lay-society with the intention of making an effective and enthusiastic Sinhala national bulwark. It is obvious that, as a social philosopher, social reformer and Buddhist scholar, he compiled an all-inclusive code of ethics and routine for laity. For instance, this code of ethics exposes to the laity about proper behaviour, proper way of having food, wearing clothes, using the lavatories, footing on the road, appropriate behaviour in a meeting, etc. This compilation evidently draws inspiration from the Pātimokkha of the Buddhist Monastic Discipline (Vinayapiṭaka) which elaborates each and every formal and ethical way of human behaviour. In this manner, Anagarika Dhrampala, getting the core of disciplinary values from the canon, represented to laities this routine which consists of virtues and rituals for women and children separately. For instance, he mentions how the spoons and forks should be used if they are used at meals. In the absence of moral values, prevailing social system is downfall bound day by day. In the context of the overall facts relevant to this theme, a conclusion can be drawn that the routine for the laity of Anagarika Dharmapala is of vital importance to build up an ethically wholesome society. Therefore, this paper exposes how the vision of Anagarika Dharmapala can be applied for a better modern social atmosphere.

150th Birth Anniversary of Anagarika Dharmapala International Conference - 2015

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