Connect with us

Opinion

Buddha’s ambivalence?

Published

on

By Dr Upul Wijayawardhana

We, Buddhists, are very fortunate in that we are able question even the actions of the Buddha. After all, the Buddha encouraged questioning as exemplified in Kalama Sutta, dubbed ‘The Buddha’s charter for free inquiry’. Buddha was not an intermediary conveying the messages of a Supreme Being, His teachings being based entirely on what was discovered by the exploration of His mind and hence becomes unique among religious leaders. One can say that the Buddha did just the opposite of what scientists do; they turn the searchlight outwards whereas the Buddha turned the searchlight inwards. He completely changed our way of thinking by placing conviction over blind belief or faith and could therefore be credited for having laid the foundation for scientific thinking.

In the Satmag article titled “More than a doctrinal problem: The Buddha and his stepmother” (The Island, 25 June), Uditha Devapriya questions whether the Buddha was ambivalent on some issues like ordination of women, consent for ordination and caste system. What he explores extensively is ordination of women and concludes his piece with the following:

“For the first and probably only time in his life, the Buddha is admitting to a theoretical lapse without really admitting to it. Perhaps to make up for his shortfall, the Buddha justifies his earlier position by attributing the decline of Buddhism – from a millennium to half a millennium – to the very gender he admits to the order. Even if that is not, according Narada Thera, a “wholesale condemnation of women”, we must admit that between the Buddha’s rejection of Gotami’s request, his acceptance after Ananda’s intervention, and his sober prognosis following his acceptance, there was an intellectual leap. I believe this issue needs to be investigated, more deeply”.

I am in total agreement that a deep investigation is fully warranted but wish to point out that in investigating this issue, as well as other instances of probable ambivalence, we need to take into consideration three main factors. The first, of course, is the accuracy of the descriptions. Though some consider the written word to be superior to the ‘oral-tradition’, we are well aware of the problem of writers’ bias. It is not that writers distort purposely but human nature dictates that it is nigh impossible for a writer to be non-judgemental. We convey ‘facts’ according to our perceptions. In fact, the best example is the analysis of this issue by the much-respected Buddhist scholar, Venerable Narada whose comment, which follows, would be considered very sexist indeed from today’s perspective:

“In making these comments, which may not generally be very palatable to womankind, the Buddha was not in any way making a wholesale condemnation of women but was only reckoning with the weaknesses of their sex.” (Venerable Narada Thera, “The Buddha and His Teachings”, Fourth Edition, 1988, Chapter 9, Page 156).

The second factor is that instead of putting into perspective the prevailing conditions when the problems arose, we make judgements based on our present standards. The powerful tool ‘Retrospectscope’ is useless without context. Perhaps, had he been alive today, Ven. Narada would have rephrased his comments, as he would have realised that ‘weakness of women’ is an outmoded concept in our world of equality!

The third, and the most important, consideration is our concept of who the Buddha was, which seems to vary a lot depending on one’s faith and beliefs. Unfortunately, based on many stories built around the Buddha we have ‘falsely elevated’ an extraordinary human being to that of a superhuman. The birth of Prince Siddhartha itself is an unbelievable story. There is no recorded human being who walked at birth even though many animals do so. Most biographies of the Buddha repeat the hardly believable, traditional embellishments which make most of us imagine a Buddha far removed from reality.

My concept of the Buddha is an exceptionally intelligent and compassionate human being who, noticing the all-pervasive sense of dissatisfaction around (Dukkha), pondered over to find the root causes as well as a solution to this problem. After a prolonged journey of experimentation and thought, the Buddha found the way for ultimate detachment (Nibbana). As He worked this out all this by himself, the Buddha was deemed to be Sarvajna; all-knowing or omniscient. Rather than considering this to mean that the Buddha knew all that needed to be known, we tend to go on the literal meaning, which implies that the Buddha should have the final word in everything. He lived a relatively simple life and walked, very likely barefoot, around large parts of India passing on his message.

Rather than acting as an all-knowing dictator, the Buddha was a problem solver who made decisions and found solutions as problems arose, often taking other’s views too into consideration. Among the many examples, one that stands out is what happened after the ordination of Rahula, His son who came behind seeking inheritance at the behest of the mother. When King Suddhodana pointed out that the ordination took place without informing the mother, the Buddha did not say “Oh! King, you may be my father but I am the Sarvajna Buddha and know what is right”. Instead, He agreed and laid down the rules for parental consent for ordination. The entire Vinaya Pitaka is based on rules formulated following incidents of inappropriate behaviour by Bhikkhus; they were applied henceforth, the Buddha demonstrating that rules should not be applied retrospectively, long before lawyers adopted the concept of retro-active legislation.

The Buddha’s world was a male-dominated one where discrimination on the basis of caste was the norm. I cannot find any ambivalence in Buddha’s attitude to caste as he categorically stated that it is not birth but actions that determine whether one is a Brahmin or an untouchable. His Sasana was open to all though, regrettably and paradoxically, Sri Lanka which claims to be the protector of Theravada Buddhism still has a caste-based Nikaya system! Therefore, I find the following statement by Uditha Devapriya puzzling:

“Even on the thorny issue of caste, he didn’t adopt a straightforward position: while he did condemn Brahmin caste structures, he also added that “by deed is one born a Brahmin”, thereby distancing himself from the kind of political critique of caste pioneered by, inter alia, Ambedkar.” He seems to have misinterpreted ‘Kammana hoti Brahmano’ which means “by deed one becomes a Brahmin”.

I have grave doubts regarding the accuracy of what is written about the ordination of women. Considering that a monk of this era like Venerable Narada was sexist in his comments, it is no surprise if male chroniclers of yesteryear wrote their own interpretations of the story with their ‘women are inferior’ attitude! However, it is very likely that the Buddha may have initially had some reluctance considering the social milieu of the day. In any case, ordination of women by the Buddha has to be considered a revolutionary act, considering that the Catholic Church still does not ordinate women as priests and the Anglican Church allowed only two millennia later! It was a great surprise that some prominent women too objected to the Church of England ordaining women and when this happened in 1994, a prominent lady politician and a duchess, married to a cousin of Queen Elizabeth, left the Church of England to become Catholic!

However, to state that Venerable Ananda had to remind the Buddha that Mahaprajapati Gothami suckled Him is a great insult to the Buddha. What happened to the Buddha being Sarvajna? It is said that the Buddha stipulated eight conditions, the first being that a Bhikkhuni with even hundred years of higher ordination should worship and serve a Bhikkhu who had just got higher ordination. Does this not reflect male chauvinism? It is very likely the Buddha stipulated conditions, as protection needed to be afforded to women, but it is more likely that the conditions mentioned are what the Bhikkhus chroniclers wished than what the Buddha stipulated.

The most absurd is the supposed to be declaration by the Buddha that by this action the duration of His Sasana would be halved; from a thousand to five hundred years. As the Sasana has lasted over two thousand five hundred years already, in spite of distortions by many well-meaning followers, one has to ask the question ‘Why did the Buddha get it so wrong?’

Poor Venerable Ananda! After having served his cousin, neglecting his own spiritual advancement, all he was got was blame during the first Sangayana. He was blamed for not requesting the Buddha to live much longer when the opportunity arose which, again, seems to be an attempt to make the Buddha superhuman. Though Venerable Ananda was accused of shortening the lifespan of the Sasana by facilitating the ordination of women, perhaps, it worked the other way as the Sasana has lasted far beyond the Buddha’s expectations! That is, if these stories are believed to be rue. Anyway, looking at the attendances in Viharas, meditation sessions and other religious activities, it is pretty obvious that Upsikas contribute far more to the continuation of Buddha Sasana.

It is very likely that the apparent ambivalence of the Buddha on some issues is more apparent, than real, due to the many factors outlined.



Continue Reading
Advertisement
Click to comment

Leave a Reply

Your email address will not be published. Required fields are marked *

Opinion

Panadura debate: special exhibition most welcome

Published

on

The special exhibition displaying original manuscripts relating to the Panadura Debate at Rankoth Vihara is welcome and, as Nishantha Peiris mentions (News, 30 Aug), the debate gained international interest following the publication of a book containing the speeches made in the debate. The credit for this must be given to John Capper, the then editor of the Ceylon Times. He published an account of each day’s proceedings in his paper and the full text of the speeches in a book entitled ‘Full Account of the Buddhist Controversy Held at Pantura in August 1873.

The preface of the book stated: ‘In the belief that an authentic account of the Controversy which took place at Pantura in August last, between a Buddhist Priest and two Ministers of the Protestant religion, will be read with interest by a large number of persons here and in Europe. I have produced the proceedings in the present form. The report has been revised by the respective disputants, so that it may be taken as a correct account of what passed’.

Capper’s book was picked up by J M Peebles who was in India, who then published an extended version in the United States. If an original copy of Capper’s book is available in Sri Lanka, it should be exhibited in the Rankoth exhibition.

Yours faithfully,

Dr R P Fernando,

19 Danetree Close,
Epsom UK

Continue Reading

Opinion

In Memory of Dr Upatissa Pethiyagoda

Published

on

Dr. Pethiyagoda

It is with a deep sense of sadness that I record the passing of Dr Upatissa Pethiyagoda, who died on 27 August 2026 at the age of 94. To many, he was a distinguished scientist, accomplished administrator, diplomat and public intellectual. To me, he was much more than that.

Dr Pethiyagoda was a proud product of Trinity College, Kandy. At a time when a first class in Botany was a rarity, he obtained one and subsequently pursued postgraduate studies in London. His scientific career reflected not only his knowledge but, more importantly, an enquiring and restless mind that was never satisfied with simply accepting what was known.

In the 1970s, he headed the Plant Physiology Department of the Tea Research Institute of Sri Lanka. He was part of a formidable team of scientists that included Drs R L de Silva, R L Wickramasinghe, P Sivapalan, Tilak Wettasinghe and W Danthanarayana. They were scientists who contributed enormously to the development of the tea industry in Sri Lanka, and Dr Pethiyagoda stood comfortably among them.

In 1978, he moved to the Coconut Research Institute as its Director. It was there that I had the privilege of working with him. Those years left a lasting impression on me.

Dr Pethiyagoda was, in every sense, a complete scientist. Although his formal specialisation was plant physiology, he was remarkably comfortable discussing almost anything scientific. What distinguished him was his curiosity. He questioned the science behind the ordinary things that most of us simply accepted. I remember his asking questions such as, why is an orange green in Sri Lanka? It was typical of him: an apparently simple observation would lead him to ask what lay behind it.

That curiosity never left him.

After his tenure at the CRI, he undertook an FAO assignment in the Middle East, working on the improvement of date palms. There he was exposed to agriculture under conditions of severe water scarcity. He pursued this further during a visit to Israel, learning about agronomic practices suited to such environments. Later, when he worked with the Mahaweli Authority, he was able to translate that knowledge into practice, introducing high-value horticultural crops to Systems B and C.

What impressed me was not merely that he acquired knowledge, but that he connected knowledge from one context to another and turned it into practical solutions. His enquiring mind and analytical ability enabled him to do this with remarkable effectiveness.

He was equally impressive as a communicator. Dr Pethiyagoda was an eloquent speaker, whether he was talking about science, agriculture, public policy or the everyday affairs of our country. His speeches were often laced with wit, humour and the occasional tongue-in-cheek remark. But beneath the humour was a very serious mind. He was forthright in his opinions and, importantly, he was not afraid to express them, whatever the possible repercussions.

His contributions to the media demonstrated this courage.

Writing about the travel to London by a former President, he observed:

“Where a person enjoys immunity by virtue of his position, this carries a reciprocal obligation to exercise an abundance of exemplary behaviour. In effect, immunity is best exercised, when the need to invoke it, is never allowed to arise.”

[Immunity Does Not Confer Impunity – Colombo Telegraph]

That was quintessential Pethiyagoda—precise, pointed and impossible to misunderstand.

He was equally outspoken about the government’s decision to ban inorganic fertiliser with ‘immediate effect’. He was deeply distressed by what he believed would be the consequences for farmers, particularly the poorer farming community. He would speak about it almost every day, driven not by political considerations but by his conviction that science and evidence had been disregarded.

In one of his writings on the subject, he remarked:

“What the ‘Vipathmaga’ caper taught us was that advice of sundry ‘Experts’ can be disastrous. Professors of Surgery, clergymen and Pediatricians are not the best equipped to advise on fertilisers, as much as a Soil Scientist should not prescribe treatment for a sick child.’ [Some Lessons That Can Be Learned Even From Disasters – Colombo Telegraph]

And in another article, his frustration was summed up in the memorable words:

“Stupidity, like History, has a way of repeating itself.”

[Unscrambling eggs – Colombo Telegraph]

These were not simply provocative statements. They reflected a scientist who believed deeply that public decisions, particularly those affecting agriculture and the livelihoods of farmers, should be based on evidence and sound scientific advice.

Perhaps, what I will remember most about Dr Pethiyagoda is that his curiosity survived almost to the very end of his life.

Very recently, he was still asking questions and pursuing ideas. He was interested in the possible genetic differences between the waraka and wela varieties of jak, because he wondered whether the wela variety might have commercial potential for cellulose extraction. He was disappointed that he could not find relevant scientific literature in Sri Lanka. More than the particular subject, what struck me was that at 94 he was still thinking about a scientific question, looking for evidence and wondering whether an apparently ordinary resource could have an important national application. He lamented the lack of interest among scientists and academics in such questions of national importance. That concern, too, was very much part of who he was.

Dr Pethiyagoda also served as President of the National Academy of Sciences, Sri Lanka. Unfortunately, he was unable to complete his term because he was appointed Ambassador to Italy, with representation at the Food and Agriculture Organization in Rome. Even in that role, he remained very much the scientist. I understand that he made a significant contribution to FAO discussions. As Ambassador, he also had the unenviable task of entertaining Sri Lankan Ministers of Agriculture who attended FAO sessions. I know from my own conversations with him that those informal dinners were not merely social occasions. He would discuss agricultural issues with the Ministers, and I have little doubt that his views—and the force with which he expressed them—sometimes influenced their thinking.

Looking back, what I admired most about Dr Pethiyagoda was not any particular position he held or any particular achievement. It was the way he thought.

He questioned.
He analysed.
He connected ideas.
He challenged conventional wisdom.
And he was willing to say what he believed to be true.

He also demonstrated that science should not remain confined to laboratories, research papers or academic institutions. For him, science was a way of looking at the world and, ultimately, a means of improving the lives of people.

It is perhaps ironic that, only a few months ago, he wrote about “The Cost of Dying”, as distinct from the “Cost of Living”. In that article, he reflected on the manner in which our mortal remains should be disposed of, observing: “I am in two minds regarding the manner in which the mortal remains are disposed of, ‘according to the will of the deceased’. But with the cessation of the breath, ownership or tenancy ceases.” Even in contemplating death, he brought his characteristic questioning mind to the subject. What particularly caught my attention, however, was his explanation of the Buddhist practice of holding dânes (almsgivings) for monks of the local temple in the seventh day and third month following a death. I had never really thought about the significance of this practice before. That, too, was typical of Dr Pethiyagoda: he could take something that we had accepted as ordinary and familiar and make us stop, think and see it differently.

His passing has created a colossal vacuum in Sri Lanka’s scientific community. People of his intellectual breadth, curiosity, courage and independence are rare. We may not always have agreed with everything he said, but we could never doubt that he had thought deeply about it and that he had the courage of his convictions.

For those of us who had the privilege of knowing him, there is sadness in his passing. But there is also gratitude—for having known such an extraordinary mind, for having learnt from him, and for having witnessed at close quarters his unwavering commitment to science and to the development of our country.

I shall remember Dr Pethiyagoda with great affection and immense respect.

Ranjith Mahindapala
Past President, National Academy of Sciences of Sri Lanka.

Continue Reading

Opinion

A neighbour’s view of India’s strategic strengths

Published

on

What India chooses to do with the strategic freedom it has built over eight decades may be the defining question of its next phase

by Milinda Moragoda

In the emerging global economy, countries will increasingly seek multiple sources of energy, technology, capital, minerals and markets. India can contribute by helping create an open network rather than another exclusive bloc.

As India marks eight decades of Independence, its strategic position has changed almost beyond recognition. Yet the central question of strategic autonomy remains. What India chooses to do with the strategic freedom it has built over eight decades may be the defining question of its next phase.

India has spent the past decade expanding its strategic choices — deepening ties with the US, Europe and Japan while maintaining important ties with Russia and strengthening engagement with the Gulf, Africa and Southeast Asia. Australia and New Zealand are also becoming increasingly important partners in the wider Indo-Pacific. At the same time, India has sought a larger voice for the developing world in international institutions. Strategic autonomy has traditionally been understood in diplomatic terms: the ability to maintain freedom of action without being drawn into competing power blocs. In an increasingly interconnected world, however, that freedom will depend just as much on economic choices.

The objective should be strategic interdependence — building sufficiently diverse relationships that dependence on any one country or economic system does not become a vulnerability. India is unusually well placed to pursue this. Its geography connects the Gulf and wider West Asia, the manufacturing economies of Asia, Africa across the Indian Ocean and the Eurasian space extending through Russia. The opportunity, therefore, is to become a connector between economies increasingly fragmented by geopolitical competition.

India’s relationship with Japan is extending into advanced manufacturing, technology, energy, semiconductors and critical minerals. Its engagement with the US is deepening across technology, investment, advanced manufacturing, energy and strategic cooperation, while its engagement with Europe is becoming increasingly economic and technological. Its relationships with the Gulf are expanding beyond energy into investment and connectivity. Australia and New Zealand add an important southern dimension to its wider Indo-Pacific engagement, while Southeast Asia provides pathways into wider Asian production networks.

Russia remains an important part of this equation. India’s continuing engagement with Moscow, alongside its deepening relationships with Washington, Tokyo, Europe and the Gulf, demonstrates that strategic autonomy gives India the flexibility to maintain important relationships across geopolitical divides.

China inevitably occupies a special place in this landscape. India’s answer cannot be either excessive dependence or complete separation. It will require strengthening domestic capabilities, diversifying supply chains and building partnerships elsewhere, while retaining space for engagement where interests permit.

India possesses another asset that few countries can match: a large, globally active and influential diaspora. Yet the diaspora can also present challenges, as political currents within these communities do not always align with India’s interests and can occasionally create sensitivities in its relations with host countries. The greater opportunity lies in nurturing the economic, intellectual and cultural connections the diaspora can create, while respecting its diversity and independence. In the emerging global economy, countries will increasingly seek multiple sources of energy, technology, capital, minerals and markets. India can contribute by helping create an open network rather than another exclusive bloc.

Ports, shipping routes, energy corridors, digital infrastructure, supply chains and trade agreements increasingly shape strategic influence. India’s challenge is to bring these strands together without turning them into a closed sphere of influence.

India’s economic rise will be more sustainable if other countries see themselves as participants in its growth rather than simply as markets for it. The value for India lies in making these relationships complementary rather than choosing among them. India’s leadership of the Global South can now move beyond representation in international forums towards creating an international economic environment in which developing countries have greater choices. India’s own experience is relevant here. It has moved from a relatively closed economic model towards deeper global integration while retaining a strong emphasis on domestic capability. The lesson is that openness and strategic autonomy need not be contradictory.

As the G20 meets again in Miami in December, India can continue to argue that the Global South should not merely seek greater representation within existing institutions, but a greater stake in shaping the economic networks and institutions of the future. An economically integrated Indian Ocean could allow countries such as Sri Lanka, Bangladesh and the Maldives to participate more deeply in regional supply chains, logistics, energy, tourism, technology and services. Influence based on shared prosperity is more durable influence based on dependence. India’s strategic opportunity, therefore, lies in becoming one of the principal connectors of a changing world.

(Milinda Moragoda is founder of the Pathfinder Foundation, strategic affairs think tank, and can be contacted via email @milinda.org.)

Courtesy Hindustan Times

Continue Reading

Trending