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Sarath Silva googly gives CBK year less than expected, Helping Hambantota

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Trips to Washington for IMF and World Bank meetings, bargain book sales

We were in the beginning of the year 2005 and the next Presidential election was coming ever closer. CBK had taken Chief Justice Sarath Silva’s advice and had taken oaths as President for the second time soon after the assassination attempt in 2001 in the belief that the balance period of her first term would be added to the tail end of her current tenure. Imagine her consternation when it was held that her second term ended exactly five years after her second oath taking.

It was a double blow in that her faith in Sarath Silva was shattered and her plans to undertake a year of reforms and groom a successor were now stymied. Sarath’s decision was tailor-made for his friend Mahinda Rajapaksa for if CBK had another year she may not have selected him to be the standard bearer of the PA in the forthcoming Presidential election. At this stage with Lakshman Kadirgamar’s demise, the odds on favourite was Anura Bandaranaike. But he was getting deeper into the cups and was not as proactive as his erstwhile protege MR.

The MR camp was busy demoralizing Anura. At the SLFP convention held in Kurunegala there was a well orchestrated hooting when Anura arrived on stage. Day by day pressure was brought on CBK to turn to MR and she was not helped by Anura’s reputation for drinking and indolence. No one knew that he had developed a cancer in his liver which Tissa Vitarana – a superb doctor, told me was caused by excessive drinking. The UNP which worked hand in glove with Mahinda to embarrass CBK now discovered that their favourite SLFPer (MR) whom they had nurtured could become a formidable candidate.

They filed a case through Kabir Hashim challenging Mahinda’s conduct in setting up “Helping Hambantota”, as a fund to collect money for the rehabilitation, presumably, as its name indicates, of Hambantota District. If found guilty he could have been imprisoned for four years as Sarath Silva proclaimed in retirement many years later. The “Helping Hambantota” fund created a dilemma for the Finance Ministry. Only the Treasury is entitled to set up special funds and when I was questioned about it in Parliament I had to frankly admit that “Helping Hambantota” was not properly constituted.

However MR’s Secretary Lalith Weeratunga had managed to get a letter from the Treasury stating that they were aware of this fund which proved to be a sufficient handle to save Mahinda. Kabir Hashim not only lost his case but was reprimanded by the CJ. He narrowly escaped being thrown in jail instead of MR.

Alternate Governor

As a prelude to a budgetary exercise the Ministry of Finance undertakes many discussions about foreign financial contributions which help in formulating our “foreign exchange budget”. All such inflows are depicted in the national budget under the relevant subheads. These discussions are held with both multilateral and bilateral donors. Among multilateral donors we transact business mainly with the IMF, the World Bank group and the ADB. In all these cases the Minister of Finance is an Alternate Governor who attends the annual sessions of these institutions.

The IMF-World Bank meetings are held twice a year as spring and autumn sessions and ADB meetings are held once a year. All these institutions have a practice of having their meetings in Washington and Manila as the case may be. However on every third year meetings are held in a member state. I was the Alternate Governor of these institutions from 2004 to 2015 which adds up to a considerable amount of travelling to all parts of the world. While innumerable ‘pilgrimages’ were made to Washington and Manila during this time, I also travelled to Ankara, Nagoya, Tokyo, Astana, Hyderabad, Singapore, Bali, Shanghai, and Bangkok for these multilateral sessions. Since most Finance Ministers of the world tend to attend these meetings, we also had fruitful meetings with many of them on bilateral issues. It was a good opportunity to review existing projects as well as discuss new requests. Many Ministers were accompanied by heads of their organizations that funded development efforts in the Third World. For instance the heads of the Saudi Fund, Norad, CIDA, UNDP, the Gulf Fund and many others who were funding Sri Lankan projects were present for a review of our joint efforts.

The agenda for IMF meetings was not too complicated. It began with the address of the heads of the IMF and World Bank followed by an overview of the global/regional economy and projections for the future by its Chief Economist. During my time, the post of Chief Economist was held by Raghuram Rajan, the distinguished scholar of Indian origin from the Economics Department of the University of Chicago. He was the first economist to predict the impending economic crisis of the late 20th century beginning with the failing housing market in the US.

He later became the Governor of the Reserve Bank of India at the invitation of Finance Minister Chidambaram. However having fallen out with the Modi government he went back to Chicago. We then had a meeting of the G40 which was a grouping of the developing countries. Here the concerns of the “receivers of aid” were articulated in the presence of the MD of the IMF and the President of the WB. At these meetings I was invariably asked to intervene by our group. Accordingly I characterized our plight as those of “innocent bystanders” whose economies were hit by the financial crisis which enveloped the developed world.

It must be remembered that this was the time when the global financial architecture was shaken to its roots following the American financial debacle. It was aptly described as a system “too big to fail”. The G40 meeting was followed by a luncheon hosted by the Indian Finance Minister for the South Asia group. Our geographical group comprised India, Bangladesh, Nepal, Bhutan and Sri Lanka. In my time our hosts were P. Chidambaram and Pranab Mukherjee who were the relevant Finance Ministers of India.

Afterwards many bilateral meetings were held on the sidelines of the main meetings. We invariably had meetings with India, the Gulf States, US, Japan, China and the Nordic countries where we could discuss progress in the projects underway funded by those countries as well as future funding for projects which had been submitted by the External Resources Division of the Finance Ministry. The grand finale was the plenary session where member states could make their interventions. Usually only eight minutes were allocated for each country.

The meeting ended with the formal responses of the heads of the IMF and WB to the concerns raised by delegates and a “family photograph”. I also had short “one to one” meetings with the MD of the IMF and the head of the World Bank. When De Rato the MD of IMF retired I called on him and presented him with a few packages of Ceylon tea and thanked him for his support extended to us particularly during the Tsunami. He remarked ruefully that I was the only representative of the developing countries who came to bid him farewell.

Country meetings

Perhaps the most important of our meetings were the “country meetings” when the senior officials of the IMF and WB reviewed the status of our economy as well as country projects spanning all aspects of the aid programme. I began the meeting with an introduction which reviewed the economy of Sri Lanka since our previous meeting. This was followed by a statement by the Governor of our Central Bank Nivard Cabral or his representative. One of the senior most officials of the IMF – Dr Kato a Japanese national, would then respond and turn over the discussion to the divisional leaders who would take up specific issues in project implementation. For example the Director overlooking education projects would review their activities in Sri Lanka while the Director in charge of budgetary reform would present his divisions analysis of our current budget and their recommendations for the forthcoming one.

It was an interesting high level discussion since we had come to know each other over a period of time and could speak frankly about our concerns. At the end of these discussions I would host the participants for a lunch usually at a top class Chinese restaurant close to the IMF building. Since we had an officer of the Central Bank attached to the IMF in Washington he took care of all these arrangements. He took care to invite a few other senior officials attached to the Maaging Director’s secretariat for that meal.

These and other public relations operations, including arranging a tour of our tourist hotspots when they were on mission in Sri Lanka, helped in smoothing our conversations and we were able to create a sense of goodwill which was very useful when it came to gaining the assent of the governing board which depended heavily on staff recommendations.

IMF ideology

A constant refrain about the IMF is that it follows a neo-liberal economic agenda. Since the West led by the US are the main shareholders of the IMF its Board usually toes a line which is favourable to Western interests. These interests include the regulation of the banking system and careful management of the global currency and exchange system which depended on US money supply and interest rates. Since the US dollar was the reserve currency of the world it held all the cards in the global financial game.

Part of our discussions were with the US Secretary to the Treasury and the Chairman of the Federal Reserve. When I first participated in IMF meetings the head of the Fed was Alan Greenspan [1987-2006] the legendary economist who dominated US economic policy for decades. He was followed by Ben Bernanke and Janet Yellen. They all participated in IMF meetings and Yellen in particular had special meetings with Finance Ministers to warn them of the possible consequences for their economies due to changes in the monetary policies of the US. For instance when the US raises interest rates money invested in developing countries tend to flow back to the US. When the US Fed reduces its interest rates there is a reverse flow to the poorer economies which offer higher rates.

Discussion with IMF officials in Colombo

When it comes to developing countries facing economic crises the IMF helps “by offering loans, technical assistance and surveillance of economic policies”. Loans are conditional on the following of a mutually agreed recovery programme for which funds are released in tranches after staff reviews which are endorsed by the Governing Board of the IMF. Sri Lanka has had 16 such programmes but none of them have been completed because the Sri Lankan side has aborted them mid stream due to political considerations.

In countries which go to varying types of polls almost every year, leaders find it difficult to accept the bitter economic recommendations of the IMF and the Central Bank. This is particularly true of Rajapaksa regimes because an electoral loss meant that “their occupation is gone” to use Shakespearean language. Subsidies however deleterious to growth is sacrosanct in this country and governments of the day prefer to pass on the hard decisions to future generations even if it means the breaking of its understandings with the IMF.

However there are some critics who challenge the model of growth adopted by the IMF. ‘Ihey find an alternative in closed economies where consumption is curtailed through a regime of restrictions and production is more for a domestic market. The economic models of such closed economies (also called “fortress economies”) have failed in the last 50 years and with the fall of the Communist blocs and the new trade policies of China, such an alternative is now hardly credible as a viable economic solution. Russia, China and Vietnam are keen members of the IMF and they jealously guard their interests in a globalized economy.

Donor meetings

In 1978 Ronnie de Mel established the practice of holding an annual meeting with our donor community as a prelude to preparing the budget. Since the new administration under JRJ was popular with western countries there was no dearth of supporters from among non-Communist countries. This was best seen in the foreign financing of the giant Mahaweli scheme. A large amount of money was provided as grants while many of the loans were given on concessionary terms.

The funding of this “Jumbo”project – both bilateral and multilateral – was so extensive that it is unlikely that such funding would be repeated in the future. Germany, Canada, Sweden and the UK financed the building of dams in Randenigala, Rantembe, Kotmale and Victoria. Japan which wanted to join the bandwagon but could not be accommodated under Mahaweli, opted to donate a whole new TV system and a 1001 bed hospital in Jayawardenepura as outright grants. When Scandinavian countries and Canada drew up “short lists”of developing countries earmarked for foreign funding Sri Lanka ranked among the top three.

Donor meetings were held because it was difficult to manage foreign funding on a one to one basis. It was more feasible to bring our donors together with the External Resources Division of the Treasury for a three-day long meeting when project performance could be reviewed and new funds pledged for the coming year and sometimes even beyond on a three year cycle. The World Bank agreed to host such a meeting and its European office in Paris was selected as the venue.

Thus from 1978 Treasury officials and the Minister of Finance wended their way to Paris for this much anticipated donor conference. Pledges were wrapped up and the meeting concluded with a grand dinner at the Ritz hosted by Ronnie in which all heads of relevant financial institutions participated. This model was so successful that the World Bank prescribed such meetings for many countries which were on the “beggars list” for extensive foreign support. This procedure worked well under the JR regime but was reduced to a shambles by Premadasa who preferred private foreign investment particularly for his garment manufacturing enterprises.

Discussion with IMF officials in Colombo

It must be stated here that this strategy did not entail obtaining a range of loans which would come home to roost later. Funding was provided by private investors. Premadasa’s favourite official in the Treasury – the super efficient Civil Servant Paskaralingam and his handpicked Treasury officials managed to steer the foreign exchange budget to success as well as start many urban infrastructure projects which began to alter the Colombo skyline. But the raging war – LTTE in the North and East and the JVP in the South – put paid to Premadasa’s dream of making Sri Lanka economically resurgent like Singapore, South Korea and Germany – countries that he admired. He was no great fan, unlike JRJ, of the USA and UK.

When CBK took over the reins in 1994 she had to confront an ongoing northern war. Premadasa had by then physically eliminated the JVP and its top leadership. All CBK’s efforts to quickly solve the “national question” became a tragic failure which blighted her regime. It particularly affected her management of the economy which declined over time to zero growth. As Minister of Finance I managed to reverse this trend and achieve a five percent plus growth and a significant increase in per capita income.

Her presence at the Paris donor meetings enabled western countries and Japan to complain to her about the escalating war in the North and East. To add to the countries security concerns several senior ministers Kadirgamar, CV Goonaratne and Jeyaraj Fernandopulle were assassinated and she herself had a narrow shave – all highlighting the stresses in a war torn country which were noted by the donors. Her strategy of taking her deputies GL Peiris and SB Dissanayake to Paris backfired in that they were exposed to the details of our economic debacle and the persisting concerns of western donors.

As SB told the media later he and GL realized at these meetings that CBK could not meet the challenge of managing the economy and therefore decided to cross over to Ranil and the UNP. To add to the misery the Tsunami of 2004 derailed all her plans and called for a concerted effort to put our foreign funding on a sounder footing.

We in the Finance Ministry decided to take the bold step of holding the Development Forum in Kandy. Earlier an attempt was made by Japan to host the Forum in Tokyo. It was decided then to move the venue from Paris to Tokyo largely due to the initiative of Japan’s roving ambassador Akashi who was well known for formulating his “Akashi Doctrine”. According to this policy Japan pledged substantial funds for development if the countries’ domestic conflicts were ended. It had been tested and tried successfully in Cambodia. This approach had been welcomed by Ranil’s regime.

But the LTTE had pulled out at the last minute and the Tokyo meeting had to be canceled. Our decision to shift to Kandy was welcomed by the donor community. We invited Bill Clinton for this meeting and he responded positively by sending a recorded message through his “alter ego” Erskine Bowles, the son of Chester Bowles – the former US ambassador to India, who attended on his behalf. The Deputy Managing Director of the IMF Praful Patel and deputy MD of the ADB Li Jin (who later headed the China backed Asian Infrastructure Development Bank) also attended together with senior officials of the World Bank.

The Ceylon Observer newspaper reported “More than 150 representatives from over 50 countries and international donor agencies will participate at this meeting. According to sources, the Government aims to cut down the budget deficit for 2005 with the assistance from donor countries and agencies. Sri Lanka maintains a 5.6 percent economic growth rate even in the midst of its largest ever disaster”.

After the ensuing discussions in which attention was drawn to the need to increase funding for Tsunami relief and strengthening the peace process, more specifically P-TOMS (Post-Tsunami Opertionl Mnsgement Structure), the international community pledged three billion US dollars for reconciliation and reconstruction activity in Sri Lanka. The holding of the development Forum in Sri Lanka was welcomed by the donors and it was continued the next year in Galle. However with the change of management a few years later it was abandoned by MR and successive administrations. Those Finance Ministers preferred to have bilateral discussions by themselves with donors and their contractors which led to many accusations of corruption which became more strident by the day. Instead of donor meetings emphasis was placed by MR and Basil Rajapaksa on “unsolicited proposals”.

Sunday off

Sunday in Washington was a free day which we used to visit the bookshops in Washington and go to the theatre. There was a bargain bookshop near Dupont Circle close to our hotel which was patronized by our delegation. It had many rare books donated to it by publishers since the sales collection went to charities. It was manned by students from top universities who were only too happy to engage in discussions about new books. Another memorable event was the closing down sale of the famous Borders bookshop since the company had gone bankrupt.

All books in the shop were sold at one dollar apiece. Borders bookshops in downtown Washington and Georgetown were stormed by “egg heads” who bought up not only books at a dollar each but even the shelves and safes which were on offer in the fire sale. I also visited my Peradeniya friend and colleague Professor HL Seneviratne and his family in Charlottesville, Virginia. Once I visited Stanley Tambiah my old teacher at Peradeniya. He had retired from teaching at Harvard and was installed in an old folks home by his ungrateful family. That was my last encounter with our much loved teacher from the fifties since Tambiah died a few months later.

The practice then was to attach a senior Central Bank officer to the IMF for a two year stint. It began with AS Jayawardene who later became Governor of our Central Bank. He was followed by Karunaratne, Jayatissa, Herath, Nandalal Weerasinghe, Dheerasinghe and Ranasinghe (the last three of whom we referred to as the “The three Sinhas”- lions). They all entertained us to dinner in their homes in Maryland. There were a large number of IMF and World Bank professionals who lived close to each other in the district.

It was no surprise therefore to learn that the Democratic Senator representing Maryland was Christopher Van Hollen Jr., the son of Chris Van Hollen, a long serving US Ambassador in Colombo who was a good friend of mine. Senator Van Hollen had his early schooling in Colombo. He was a Sri Lanka supporter who was always available for meetings with us. I was happy to present a book edited by his father to mark the historic relations between Sri Lanka and the USA to mark the bicentennial.

Our Ambassadors in Washington also assisted us. They participated in our IMF-WB meetings and arranged receptions so that we could meet IMF-WB staffers socially and also meet important US politicians and officials. As they say, Washington “inside the beltway” is the happy hunting grounds of politicians and bureaucrats. I particularly remember an Ambassador joining me for a memorable concert by Ravi Shankar and his daughter Anoushka held at the Kennedy Centre. Though our work in Washington was arduous and we had to burn midnight oil, we also had a lot of fun during our visits to the US capitol.

(Excerpted from vol. 3 of the Sarath Amunugama autobiography) ✍️



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Buddhist Approach to Human Challenges

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Life, by its very nature, invariably presents a myriad of challenges that are fundamental to the human experience. The various social ills that afflict humanity cannot be understood without recognizing the profound human dynamics at play. Navigating these challenges according to Buddhism involves shifting from attempting to control external circumstances to mastering one’s internal responses. Central to these challenges are certain detrimental drives stemming from pernicious distortions in the functioning of the human mind.

According to Buddhism, human suffering—both on a personal and societal level—arises from three unwholesome roots: greed, hatred, and ignorance or delusion. These roots manifest primarily as the unbridled proliferation of these negative states, serving as the foundation for our conduct. The Buddhist perspective offers profound insights for confronting these difficulties by emphasizing the nature of suffering, known as dukkha. Buddhism teaches that suffering (dukkha) is an inevitable part of life and is fueled by greed, hatred, and ignorance or delusion. This approach promotes mental transformation through mindfulness, ethical living, and the cultivation of wisdom, empowering individuals to confront their struggles with clarity and resilience.

Furthermore, accepting that suffering and difficulty are inherent parts of the human experience—while expecting life to be free of challenges—is, in itself, a cause of suffering. It is also important to recognize that all situations, whether good or bad, are temporary. This understanding helps reduce anxiety when facing difficult times, as these will eventually pass, and it prevents possessiveness during happy moments. Cultivating mindfulness (sati) and living in the present moment without dwelling on the past or worrying about the future is essential.

Understanding that all things—emotions, situations, relationships, and physical bodies—are constantly changing and in a state of flux helps reduce the fear of loss and provides comfort during difficult times, ensuring that we know pain will pass. Moreover, recognizing that the self, or ego, is not a fixed entity minimizes selfish grasping, arrogance, and the tendency to perceive challenges as personal attacks.

At the core of many human challenges lie the three unwholesome mental qualities identified by Buddhism: greed (raga), hatred (dovesa), and ignorance or delusion (avijja or moha). These states of mind serve as obstacles to spiritual progress and underlie a spectrum of harmful thoughts and actions. The Buddha employed powerful metaphors to illustrate these forces, referring to them as the three poisons or fires that ignite suffering and trap beings in the cycle of samsara.

Greed leads to insatiable desires that obscure our awareness of others’ needs, creating a cycle of frustration. Greed encompasses all forms of appetite, such as desire, lust, craving, and longing, manifesting in both physical and mental forms. It embodies the concept of grasping, leading to clinging and an inability to let go. As an unwholesome mental state, greed can become insatiable and inexhaustible. People are often drawn to pleasant things, and no amount of forms, sounds, smells, tastes, tangibles, or mental objects can satisfy their desires. In their intense thirst for possession or gratification of desire, individuals may become trapped in the wheel of samsara, overlooking the needs of marginalized groups based on religion and ethnicity (as noted by Piyadassi Thera). Those who overcome greed realize that all mundane pleasures are fleeting and transient. In a society driven by consumerism, people may find themselves endlessly chasing after things of little value, becoming enslaved by them.

Hatred is another unwholesome mental state that fosters division and conflict, distancing us from genuine relationships. It encompasses unwholesome mental states such as ill will, enmity, hostility, and prejudice. Hatred can be subtle, lying dormant in a person’s mind until it finds expression in unexpected moments. This destructive emotion can degenerate into mass-scale violence and bloodshed within society. Today, hatred and hostility against minorities based on religion and ethnicity are prevalent in many countries. People are often targeted by bigotry and hate, leading to a rise in antagonistic and derogatory behavior toward certain religious and ethnic groups. Hatred, enmity, and retaliation do not foster spiritual well-being; rather, they vitiate our own minds. Buddhists are encouraged to cultivate metta (loving-kindness). Greed and hatred, coupled with ignorance, are the chief causes of the evils that pervade this deluded world. As noted by Narada, “The enemy of the whole world is lust (greed), through which all evils come to living beings. This lust, when obstructed by some cause, transforms into wrath.”

The most profound of these afflictions, ignorance (avijja) or delusion (moha), clouds our judgment and obscures our capacity for understanding, causing us to harm ourselves and others through misguided actions. Addressing bhikkhus, the Buddha declared, ” I do not perceive any single hindrance other than the hindrance of ignorance by which mankind is obstructed, and for so long as in samsara, it is indeed through the hindrance of ignorance that humankind is obstructed and for a long time runs on, wanders in samsara. No other single thing exists like the hindrance of ignorance or delusion, which obstructs humankind and make wander forever. This unwholesome mindset generates negative speech, actions, and thoughts, perpetuating our own suffering. As stated in the Dhammapada, “All mental phenomena have mind as their forerunner; if one speaks or acts with an evil mind, suffering follows.”

Buddhism urges us to go beyond merely addressing the symptoms of our problems. Instead, it invites us to explore the roots of our suffering and examine how greed, hatred, and ignorance manifest in our lives. By uncovering these sources of distress, we can cultivate essential qualities such as compassion, loving-kindness (metta), and acceptance. These virtues are crucial for ethical engagement with significant societal issues, including environmental challenges and social inequality.

In a world marked by material prosperity and emotional chaos, many individuals may feel lost or overwhelmed. The teachings of the Buddha remain relevant today, reminding us that the origins of our struggles often reside within our own minds. By practising ethical self-discipline and steering clear of destructive emotions like jealousy, anger, and arrogance, we can transform our experiences and relationships.

Buddhism teaches that cultivating wholesome mental qualities is essential for spiritual advancement. The positive counterparts to the three unwholesome states are non-greed (alobha), non-hatred (adosa), and non-delusion (amoha). These virtues represent not merely the absence of negativity but also the active presence of beneficial qualities such as generosity (dana), loving kindness (metta), and wisdom (panna). Each of these six mental states serves as a foundation for both personal growth and societal harmony.

Human beings are often tempted by moral transgressions rooted in unwholesome qualities. Actions driven by greed, hatred and ignorance require wisdom and mindful awareness to overcome them, allowing us to see the interconnectedness of all beings and act accordingly.

As we strive to abandon these unwholesome states of mind and cultivate awareness, we contribute positively to our lives and the broader world. By embracing Buddhist teachings, we learn that transforming our minds can significantly impact our experiences and the lives of those around us. Through this mindful practice, we can aspire to create a more compassionate, harmonious existence, transcending the limitations of unwholesome mental states and fostering a deeper connection with ourselves and others.

by Dr. Chandradasa Nanayakkara

 

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How does the Buddha differ?

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Buddhism, perhaps, is not a religion if the definition of religion is strictly applied. However, by an extension of that definition, as well as by consensus, Buddhism is considered a religion and is the fourth largest religion with about half a billion followers worldwide. Of the four great religions in the world, Christianity is still way ahead with 2.6 billion adherents, followed by Islam with 1.9 billion and Hinduism with 1.2 billion followers. In most Western Christian countries church attendances are on the decline whilst the numbers following Islam are increasing with Islamic youth displaying signs of increasing religious ardour. There are recent reports that Buddhism has also joined the ranks of shrinking religions. Is this cause for concern? Is this happening by the very nature of Buddhism?

Hinduism, the world’s oldest living religion rooted in the Indus Valley Civilization and dating back at least four millennia, is considered to have evolved from ancient cultural and religious practices than being founded by a single individual, unlike the other three religions. The Buddha differs from Jesus Christ and Prophet Mohammed in many ways, the most important being that there is no higher power involved in what the Buddha discovered.

Jesus Christ is considered the ‘Son of God’ and Christianity is built on the life, resurrection and teachings of Christ with emphasis on the belief in one God expressed through the Trinity: God the Father, Jesus the Son and the Holy Spirit. Therefore, there is no room for questioning the words of the Almighty passed through the Son.

Islam, with its Five Pillars of faith, frequent daily prayers, charity, fasting during Ramadan and pilgrimage to Mecca, is founded on revelations made by Almighty God, Allah, to Mohammed, the last of his Prophets, which are recorded in verse in the Holy Book, Quran. Muslims consider the Quran to be verbatim words of God and the unaltered, final revelation. This leaves even less room for questioning.

In contrast, the Buddha achieved everything by himself with no help from any higher source. Rebelling against some of the practices in the religion to which he was born and seeking a solution to the ever-pervading sense of dissatisfaction, Prince Siddhartha embarked on a journey of discovery that culminated in Enlightenment, under the Bodhi tree on the full moon day of the month of Vesak.

Hinduism, or Sanatana Dharma as traditionally referred to by followers, encompasses the concepts of Karma, Samsara, Moksha and Dharma with a creator Brahma, preserver Vishnu and destroyer Shiva. In addition, there are multitudes of gods serving various functions and there are ritual practices of Puja (worship), Bhakti (devotion), Yajna (sacrificial rites) in addition to meditation and Yoga. The one thing that has blighted Hinduism, on top of sacrifices, is the caste system. The uncompromising attitude of Brahmins led to the formation Sikhism as well, long after the establishment of Buddhism.

Prince Siddhartha studied under eminent teachers of the day, of which there were many, but realised the limitations of their knowledge. Having already given up the extreme of luxury, he went to the other extreme of self-deprivation which after a search for six years, he realised also was not the solution to the problem. Exploring through his mind he realised the truth and came up with the Four Noble Truths and the Noble Eightfold Path. He shunned extremes and proposed the Middle Path which seems to hold sway in many spheres of life, even today.

Buddha’s greatest achievement was the analysis of the mind and scientists are only now establishing the accuracy of the concepts the Buddha elucidated, not with the help of supernatural powers or sophisticated machinery at the disposal of modern-day scientists but by the exploration of the mind by turning the searchlight inwards.

Having discovered the cause of universal dissatisfaction and the path to overcome it, the Buddha walked across vast swathes of India, most likely barefoot, preaching to many, in terms they could understand, as evidenced by the different suttas illustrating the same fact in different ways; to the intelligent it was a short explanation but for others it was a more detailed discussion.

In sharp contrast to all other religious leaders, the Buddha encouraged discussion and challenge before acceptance. What the Buddha stated in the Kalama Sutta, acceptance only after conviction, laid the foundation for scientific thinking.

The Buddha, being a human not supernatural, never claimed infallibility as evidenced by his agreement with his father King Suddhodana that ordaining his son Rahula without permission was a mistake and took steps to ensure that this did not happen again. In fact, the entire Vinaya Pitaka is not an arbitrary rule book laid down by the Buddha, but are the rules the Buddha laid down for the Sangha, based on errant actions by Bhikkhus. Long before the legal concept of retroactive justice was established, the Buddha implemented it in the Vinaya Pitaka.

In an interesting video on YouTube titled “Nature of Buddhism”, Bhante Dhammika of Australia (https://www.youtube.com/watch?v=KY8WfGJq2FI) discusses some unique aspects of Buddhism. Some religions are ‘high demand’ religions where the followers are required to strictly adhere to certain rules which is not the case in Buddhism and he opines that this has led to the gentleness of Buddhists, at times leading to even being lackadaisical! Interestingly, as a widely travelled person, he describes his personal experience of the change of people’s attitudes on going from places with Buddhist influence to others. Speaking of Sri Lanka, where he spent many years, he commends the traditional hospitality as well as lack of cruelty to animals. He refers to “Law based religions” where some things are compulsory whereas in Buddhism there is no compulsion. Buddha was not a lawgiver but recommended good behaviour, giving reasons why and encouraged thinking. Some religions are exclusivist, claiming that there is nothing in other religions. Buddhism is not and Bhante Dhammika refers to an incident where the Buddha encouraged a disciple who converted from Jainism to continue to give alms to his former Jain colleagues.

Have all these strengths of Buddhism become its weakness and the reason for the shrinking number of followers? Had Buddhism demanded more from followers would it have flourished better? Is the numbers game that important? These are interesting questions to ponder over and I am sure, in time, researchers would write theses on these.

Whilst total numbers may diminish in traditional Buddhist areas, more people in the West are recognising the value of the philosophy of Buddhism. Mindfulness, a concept the Buddha introduced is gaining wide acceptance and is increasingly applied in many spheres of modern life. Perhaps, what is important is not the numbers that practise Buddhism as a religion but the lasting influence of the Buddha’s concepts and foundations he laid for modern scientific thinking and analysis of the mind!

By Dr Upul Wijayawardhana

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Political violence stalking Trump administration

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A scene that unfolded during the shooting incident at the recent White House Correspondents’ Dinner in Washington. (BBC)

It would not be particularly revelatory to say that the US is plagued by ‘gun violence’. It is a deeply entrenched and widespread malaise that has come in tandem with the relative ease with which firearms could be acquired and owned by sections of the US public, besides other causes.

However, a third apparent attempt on the life of US President Donald Trump in around two and a half years is both thought-provoking and unsettling for the defenders of democracy. After all, whatever its short comings the US remains the world’s most vibrant democracy and in fact the ‘mightiest’ one. And the US must remain a foremost democracy for the purpose of balancing and offsetting the growing power of authoritarian states in the global power system, who are no friends of genuine representational governance.

Therefore, the recent breaching of the security cordon surrounding the White House Correspondents’ Dinner in Washington at which President Trump and his inner Cabinet were present, by an apparently ‘Lone Wolf’ gunman, besides raising issues relating to the reliability of the security measures deployed for the President, indicates a notable spike in anti-VVIP political violence in particular in the US. It is a pointer to a strong and widespread emergence of anti-democratic forces which seem to be gaining in virulence and destructiveness.

The issues raised by the attack are in the main for the US’ political Right and its supporters. They have smugly and complacently stood by while the extremists in their midst have taken centre stage and begun to dictate the course of Right wing politics. It is the political culture bred by them that leads to ‘Lone Wolf’ gunmen, for instance, who see themselves as being repressed or victimized, taking the law into their own hands, so to speak, and perpetrating ‘revenge attacks’ on the state and society.

A disproportionate degree of attention has been paid particularly internationally to Donald Trump’s personality and his eccentricities but such political persons cannot be divorced from the political culture in which they originate and have their being. That is, “structural” questions matter. Put simply, Donald Trump is a ‘true son’ of the Far Right, his principal support base. The issues raised are therefore for the President as well as his supporters of the Right.

We are obliged to respect the choices of the voting public but in the case of Trump’s election to the highest public position in the US, this columnist is inclined to see in those sections that voted for Trump blind followers of the latter who cared not for their candidate’s suitability, in every relevant respect, and therefore acted irrationally. It would seem that the Right in the US wanted their candidate to win by ‘hook or by crook’ and exercise power on their behalf.

By making the above observations this columnist does not intend to imply that voting publics everywhere in the world of democracy cast their vote sensibly. In the case of Sri Lanka, for example, the question could be raised whether the voters of the country used their vote sensibly when voting into office the majority of Executive Presidents and other persons holding high public office. The obvious answer is ‘no’ and this should lead to a wider public discussion on the dire need for thoroughgoing voter education. The issue is a ‘huge’ one that needs to be addressed in the appropriate forums and is beyond the scope of this column.

Looking back it could be said that the actions of Trump and his die-hard support base led to the Rule of Law in the US being undermined as perhaps never before in modern times. A shaming moment in this connection was the protest march, virtually motivated by Trump, of his supporters to the US Capitol on January 6th, 2021, with the aim of scuttling the presidential poll result of that year. Much violence and unruly behaviour, as known, was let loose. This amounted to denigrating the democratic process and encouraging the violent take over of the state.

In a public address, prior to the unruly conduct of his supporters, Trump is on record as blaring forth the following: ‘We won this election and we won by a landslide’, ‘We will stop the steal’, ‘We will never give up. We will never concede. It doesn’t happen’, ‘If you don’t fight like hell, you’re not going to have a country anymore.’

It is plain to see that such inflammatory utterances could lead impressionable minds in particular to revolt violently. Besides, they should have led the more rationally inclined to wonder whether their candidate was the most suitable person to hold the office of President.

Unfortunately, the latter process was not to be and the question could be raised whether the US is in the ‘safest pair of hands’. Needless to say, as events have revealed, Donald Trump is proving to be one of the most erratic heads of state the US has ever had.

However, the latest attempt on the life of President Trump suggests that considerable damage has been done to the democratic integrity of the US and none other than the President himself has to take on himself a considerable proportion of the blame for such degeneration, besides the US’ Far Right. They could be said to be ‘reaping the whirlwind.’

It is a time for soul-searching by the US Right. The political Right has the right to exist, so the speak, in a functional democracy but it needs to take cognizance of how its political culture is affecting the democratic integrity or health of the US. Ironically, the repressive and chauvinistic politics advocated by it is having the effect of activating counter-violence of the most murderous kind, as was witnessed at the White House Correspondents’ Dinner. Continued repressive politics could only produce more such incidents that could be self-defeating for the US.

Some past US Presidents were assassinated but the present political violence in the country brings into focus as perhaps never before the role that an anti-democratic political culture could play in unraveling the gains that the US has made over the decades. A duty is cast on pro-democracy forces to work collectively towards protecting the democratic integrity and strength of the US.

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