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Anagarika Dharmapala’s contribution to restoration of Buddha Sasana in India

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By Rohana R. Wasala

It seems I was born to restore the Sasana in India. When I started Buddhist work in India, a lot of lay Buddhists as well as Bhikkhus in Ceylon started working against me. They did not accept my advice……… I left Ceylon and went to India to do the work for the Sasana because there was no one to do that work….. In February 1906, my father passed away. Mrs Mary Foster came to my rescue. Mrs Foster is the modern Vishaka. She is helping the Sasana through me……..The well-to-do Sinhalese have no patriotic love for the land. They run after the British. Our leaders are disunited in faith and nationality. I am leaving a country with a slave mentality due to the Missionary education which is unpatriotic, which is not eager to find modern technologies. Uncultured manners are regarded highly in the society………….. To improve the life of the foolish Sinhalese is a difficult task. Economically they cannot be uplifted. They are lazy. They do not have a vision for progress. They do not have an urge to safeguard the Buddha Sasana….. Even now, Buddhists who did not contribute a cent towards my work in India, questioned me about the details of the accounts. They know only to criticize me and question me about accounts.

Anagarika Dharmapala (‘My Life Story’, ed. Lakshman Jayawardane, Sarasavi Publishers, Nugegoda, Sri Lanka, 2013)

(My opinion is that it is important to interpret the Anagarika, his language and ideas, as reflected in the above extract, in relation to the historical context in which he lived and worked. We today realise how accurate he was in his observations about the moral and economic degeneration of a great nation that suffered under foreign rule for centuries and its lost genius that needed to be restored through its own efforts under a good leadership. Aren’t we still struggling to live down that national humiliation amidst predatory interferences from the descendents of those former colonisers? Contrary to the negative view that most modern Sri Lankans seem to have been brainwashed to entertain about him due to decades of anti-national propaganda, shouldn’t we appreciate how far ahead of his time Anagarika Dharmapala actually was? He is criticised for having been ‘hostile’ towards the ‘minorities’. But were the ‘minorities’ then comparable to the minorities that the majority Sinhala Buddhists coexist peacefully with today? Which minority then thought about the historical homeland of the Sinhalese with the same degree of self-denying love and devotion as they did?)

The 157th Anagarika Dharmapala birth anniversary falls today. To mark this occasion, I thought it appropriate to write about the contribution he made to the revival of Buddhism in the land of its birth.

Anagarika Dharmapala contrived to closely interact with Mahatma Gandhi and other leaders of the Indian independence movement such as Jawaharlal Nehru, Rajendra Prasad, Muslim leader Shaukat Ali, Madan Mohan Malaviya and poet, philosopher and writer Rabindranath Tagore in the early decades of the last (20th) century, and achieved what he could for his own cause in India. Dharmapala was active as a Buddhist missionary who was determined to revive Buddhism in the country where it originated, initiating his campaign by trying to reclaim Buddha Gaya to world Buddhists, among whom he considered the Sinhalese to be foremost as the Custodians of Theravada Buddhism, generally regarded as the pristine form of the Dharma preached by Gautama Buddha. He wanted to take the word of the Buddha to the Western world as well as to strengthen ties with the Buddhist countries of the East. Apart from being in the same boat in terms of their respective life missions, chronologically too they were close to each other: Dharmapala was the senior having been born on September 17, 1864. Gandhi was junior to him by five years, for he was born on October 2, 1869. Close contemporaneity and shared cultural affinity made interaction between the two easier and more natural. This was significant because, by then, Mahatma Gandhi was already a man on a pedestal for many in India.

Having said that, it is essential to make an important distinction between Dharmapala and Gandhi as visionary men committed to great missions. Gandhi was more a political pragmatist than a spiritual visionary. Dharmapala kept to his chosen Buddhist missionary role and adopted an unwaveringly apolitical approach to his mission. But this was ignored by the British colonial government, which, during the 1915 Riot, for fear that Dharmapala’s potential presence in Sri Lanka in the years following would be problematic, quite arbitrarily subjected him to a five year long term of house arrest (1915-1920) in Calcutta, where he was then engaged in his normal missionary activities. It was virtually, a punishing term of internment for a constantly active, mobile individual like Dharmapala. Gandhi, on the other hand, in his failure to work with Muslim leaders without compromising legitimate Hindu interests, earned the murderous wrath of a group of Hindu nationalists.

Passage of time and emerging new research studies about them enable us to put them into perspective, and make fresh assessments of their personalities, individual perceptions and achievements. To name just two examples among many books concerning Gandhi, we have “The Gift of Anger: And Other Lessons from My Grandfather Mahatma Gandhi” by Arun Gandhi (2018) that provides evidence of a less admirable aspect of his personality which, if not suppressed by himself, would have been a stain on his nonviolent image (but Gandhi himself viewed anger as an empowering emotion that should not be abused), and “Gandhi in South Africa: A Racist or Liberator?” by Dr Siby K. Joseph (2019) which reveals that he was not initially free from a streak of racist prejudice against black Africans though, as a lawyer, he stood up for their independence and human rights. Regarding Anagarika Dharmapala, there is Dr Sarath Amunugama’s “Lion’s Roar” (2016), which, taking the facts of his life and times into consideration, seems to follow a more cautious, if unconvincing, middle course between passionate admirers of the iconic figure and his traditionally biased detractors, though the book repeats the unfounded eurocentric ‘protestant Buddhism’ thesis to describe the indigenous Buddhist revival movement which Dharmapala saw the beginning of, and which he enriched with his own epochal contribution.

Such deconstructive literature about Dharmapala and Gandhi has by now exposed their feet of clay as well as their focal strengths, and made them credibly and acceptably more human in the public perception. Both were great men and played truly heroic roles in the national and international causes that they championed; Gandhi was the leading anti-colonial Indian nationalist of his time, and the model political ethicist; the non-violent resistance movement that he led ultimately won India its independence from Britain, but failed to prevent the partition of India on August 15, 1947 into two independent states that resulted in two million deaths and 14 million displaced, and in his own assassination a few months later, on January 30, 1948. Dharmapala had to be satisfied with only partial success in his endeavour to acquire Buddha Gaya for Buddhists. But their monumental legacies have left indelible marks on the history of their nations and on that of the world at large, though these are hardly recognized, particularly in respect of Anagarika Dharmapala.

In the 1940s, Gandhi opposed the partition and worked with some Muslim leaders such as the famous Ali brothers, the Maulanas Shaukat and Mohamed Ali, and his friend Badhshah Khan, who shared his vision of an independent India based on religious multiculturalism. The Ali brothers were the leaders of the anti-British Khilafat Movement of Indian Muslims who demanded justice for the Sunni Islamic Turkey (Ottoman Empire). Gandhi’s actively supportive association with that organization made him temporarily popular among the Muslims. But with the dissolution of the Ottoman Empire after WWI and the establishment of the Republic of Turkey under Mustafa Kemal Ataturk in 1923, the Khilafat Movement also ended in 1924. Gandhi and Badhshah Khan had wanted Hindus and Muslims each to open their places of worship to the other for prayer. The Hindus offered their temples to Muslims for prayer, but the Muslims were not ready to reciprocate the conciliatory gesture. The Hindus’ tolerant and accommodating attitude, and the Muslims’ less liberal response are not surprising to anyone who has a basic comparative knowledge of Hinduism and Islam in this respect. It was obvious that Gandhi did not know enough about the second to avoid such embarrassment among his own people, although he had claimed he had a good knowledge of Islam’s holy book.

Dharmapala met and made friends with Shaukat Ali and tried to enlist Muslim support on his struggle to legally take possession of the Buddha Gaya holy place for Buddhists. When Ali visited Colombo in 1921, he spoke in support of Gandhi’s work in India for promoting Hindu-Muslim unity. Dharmapala wrote articles in Sinhala expressing solidarity with Indian Muslims engaged in the Khilafat agitation, but he was shrewd enough not to expect the impossible from Muslims unlike Gandhi. His love of peaceful Hindu-Muslim co-existence was utilitarian: he wanted the assistance of both Hindu and Muslim leaders on his struggle at the Buddha’s birthplace. Though Dharmapala was able to gain only partial control of the place for Buddhists, he had better luck at Sarnath. He had founded his Mahabodhi Society with the idea of reclaiming Buddhist sites in India. He bought a plot of land at Sarnath and built the impressive Mulagandhakuti Vihara, which he was able to complete in 1930. It became the main centre of Buddhist worship in India, which it remains even today, as Amunugama says. It drew the admiration not only of Buddhists, but of the colonial government and that of Indian national leaders Nehru, Tagore, and Malaviya. Dharmapala’s remarkable success in causing India’s lost Buddhist cultural heritage to be brought to the forefront of Indian national consciousness was not confined to this.

Buddhism, he learnt from Sir Edwin Arnold’s “Light of Asia”, he expressed his displeasure, implying that an Indian leader of Gandhi’s stature was remiss in acquiring the best part of India’s spiritual knowledge. Dharmapala himself said that it was through the medium of English that he himself learnt the Dhamma, for at that time no decent education was available in the vernacular. People with ability to do so sent their children to English medium schools as Dharmapala’s did. But Dharmapala did learn Sinhala and Pali as well from erudite Buddhist monks.

According to the 2011 census, there were 8.4 million Buddhists in India, mostly concentrated in Maharashtra. But they belong to different sects, not only to the Theravada tradition that Dharmapala represented. The Mahayana sect is the most prevalent form of Buddhism in India today, as it is in the rest of the world. But the inspiration that Dharmapala left in India as a Buddhist revivalist is not small. He was largely responsible for getting the small village of Buddha Gaya in Bihar, where the Buddha attained Buddhahood, with its historic Mahabodhi Temple complex recognized as the most important Buddhist pilgrimage site in the Buddhist world.



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Opinion

Capt. Dinham Suhood flies West

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A few days ago, we heard the sad news of the passing on of Capt. Dinham Suhood. Born in 1929, he was the last surviving Air Ceylon Captain from the ‘old guard’.

He studied at St Joseph’s College, Colombo 10. He had his flying training in 1949 in Sydney, Australia and then joined Air Ceylon in late 1957. There he flew the DC3 (Dakota), HS748 (Avro), Nord 262 and the HS 121 (Trident).

I remember how he lent his large collection of ‘Airfix’ plastic aircraft models built to scale at S. Thomas’ College, exhibitions. That really inspired us schoolboys.

In 1971 he flew for a Singaporean Millionaire, a BAC One-Eleven and then later joined Air Siam where he flew Boeing B707 and the B747 before retiring and migrating to Australia in 1975.

Some of my captains had flown with him as First Officers. He was reputed to have been a true professional and always helpful to his colleagues.

He was an accomplished pianist and good dancer.

He passed on a few days short of his 97th birthday, after a brief illness.

May his soul rest in peace!

To fly west my friend is a test we must all take for a final check

Capt. Gihan A Fernando

RCyAF/ SLAF, Air Ceylon, Air Lanka, Singapore Airlines, SriLankan Airlines

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Opinion

Global warming here to stay

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The cause of global warming, they claim, is due to ever increasing levels of CO2. This is a by-product of burning fossil fuels like oil and gas, and of course coal. Environmentalists and other ‘green’ activists are worried about rising world atmospheric levels of CO2.  Now they want to stop the whole world from burning fossil fuels, especially people who use cars powered by petrol and diesel oil, because burning petrol and oil are a major source of CO2 pollution. They are bringing forward the fateful day when oil and gas are scarce and can no longer be found and we have no choice but to travel by electricity-driven cars – or go by foot.  They say we must save energy now, by walking and save the planet’s atmosphere.

THE DEMON COAL

But it is coal, above all, that is hated most by the ‘green’ lobby. It is coal that is first on their list for targeting above all the other fossil fuels. The eminently logical reason is that coal is the dirtiest polluter of all. In addition to adding CO2 to the atmosphere, it pollutes the air we breathe with fine particles of ash and poisonous chemicals which also make us ill. And some claim that coal-fired power stations produce more harmful radiation than an atomic reactor.

STOP THE COAL!

Halting the use of coal for generating electricity is a priority for them. It is an action high on the Green party list.

However, no-one talks of what we can use to fill the energy gap left by coal. Some experts publicly claim that unfortunately, energy from wind or solar panels, will not be enough and cannot satisfy our demand for instant power at all times of the day or night at a reasonable price.

THE ALTERNATIVES

It seems to be a taboo to talk about energy from nuclear power, but this is misguided. Going nuclear offers tried and tested alternatives to coal. The West has got generating energy from uranium down to a fine art, but it does involve some potentially dangerous problems, which are overcome by powerful engineering designs which then must be operated safely. But an additional factor when using URANIUM is that it produces long term radioactive waste.  Relocating and storage of this waste is expensive and is a big problem.

Russia in November 2020, very kindly offered to help us with this continuous generating problem by offering standard Uranium modules for generating power. They offered to handle all aspects of the fuel cycle and its disposal.  In hindsight this would have been an unbelievable bargain. It can be assumed that we could have also used Russian expertise in solving the power distribution flows throughout the grid.

THORIUM

But thankfully we are blessed with a second nuclear choice – that of the mildly radioactive THORIUM, a much cheaper and safer solution to our energy needs.

News last month (January 2026) told us of how China has built a container ship that can run on Thorium for ten years without refuelling.  They must have solved the corrosion problem of the main fluoride mixing container walls. China has rare earths and can use AI computers to solve their metallurgical problems – fast!

Nevertheless, Russia can equally offer Sri Lanka Thorium- powered generating stations. Here the benefits are even more obviously evident. Thorium can be a quite cheap source of energy using locally mined material plus, so importantly, the radioactive waste remains dangerous for only a few hundred years, unlike uranium waste.

Because they are relatively small, only the size of a semi-detached house, such thorium generating stations can be located near the point of use, reducing the need for UNSIGHTLY towers and power grid distribution lines.

The design and supply of standard Thorium reactor machines may be more expensive but can be obtained from Russia itself, or China – our friends in our time of need.

Priyantha Hettige

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Opinion

Will computers ever be intelligent?

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Alan Turin and the Turin machine

The Island has recently published various articles on AI, and they are thought-provoking. This article is based on a paper I presented at a London University seminar, 22 years ago.

Will computers ever be intelligent? This question is controversial and crucial and, above all, difficult to answer. As a scientist and student of philosophy, how am I going to answer this question is a problem. In my opinion this cannot be purely a philosophical question. It involves science, especially the new branch of science called “The Artificial Intelligence”. I shall endeavour to answer this question cautiously.

Philosophers do not collect empirical evidence unlike scientists. They only use their own minds and try to figure out the way the world is. Empirical scientists collect data, repeat and predict the behaviour of matter and analyse them.

We can see that the question—”Will computers ever be intelligent?”—comes under the branch of philosophy known as Philosophy of Mind. Although philosophy of mind is a broad area, I am concentrating here mainly on the question of consciousness. Without consciousness there is no intelligence. While they often coincide in humans and animals, they can exist independently, especially in AI, which can be highly intelligent without being conscious.

AI and philosophers

It appears that Artificial Intelligence holds a special attraction for philosophers. I am not surprised about this as Al involves using computers to solve problems that seem to require human reasoning. Apart from solving complicated mathematical problems it can understand natural language. Computers do not “understand” human language in the human sense of comprehension; rather, they use Natural Language Processing (NLP) and machine learning to analyse patterns in data. Artificial Intelligence experts claim certain programmes can have the possibility of not only thinking like humans but also understanding concepts and becoming conscious.

The study of the possible intelligence of logical machines makes a wonderful test case for the debate between mind and brain. This debate has been going on for the last two and a half centuries. If material things, made up entirely of logical processes, can do exactly what the brain can, the question is whether the mind is material or immaterial.

Although the common belief is that philosophers think for the sake of thinking, it is not necessarily so. Early part of the 20th century brought about advances in logic and analytical philosophy in Britain. It was a philosopher (Ludwig Wittgenstein) who invented the truth table. This was a simple analytic tool useful in his early work. But this was absolutely essential to the conceptual basis of early computer science. Computer science and brain science have developed together and that is why the challenge of the thinking machine is so important for the philosophy of mind. My argument so far has been to justify how and why AI is important to philosophers and vice versa.

Looking at computers now, we can see that the more sophisticated the computer, the more it is able to emulate rather than stimulate our thought processes. Every time the neuroscientists discover the workings of the brain, they try to mimic brain activity with machines.

How can one tell if a computer is intelligent? We can ask it some questions or set a test and study its response and satisfy ourselves that there is some form of intelligence inside this box. Let us look at the famous Alan Turing Test. Imagine a person sitting at a terminal (A) typing questions. This terminal is connected to two other machines, (B) and (C). At terminal (B) sits another person (B) typing responses to the questions from person (A). (C) is not a human being, but a computer programmed to respond to the questions. If person (A) cannot tell the difference between person (B) and computer(C), then we can deduce that computer is as intelligent as person (B). Critics of this test think that there is nothing brilliant about it. As this is a pragmatic exercise and one need not have to define intelligence here. This must have amused the scientists and the philosophers in the early days of the computers. Nowadays, computers can do much more sophisticated work.

Chinese Room experiment

The other famous experiment is John Sealer’s Chinese room experiment. *He uses this experiment to debunk the idea that computers could be intelligent. For Searle, the mind and the brain are the same. But he warns us that we should not get carried away with the emulative success of the machines as mind contains an irreducible subjective quality. He claims that consciousness is a biological process. It is found in humans as well as in certain animals. It is interesting to note that he believes that the mind is entirely contained in the brain. And the empirical discovery of neural processes cannot be applied to outside the brain. He discards mind-body dualism and thinks that we cannot build a brain outside the body. More commonly, we believe the mind is totally in the brain, and all firing together and between, and what we call ‘thought’ comes from their multifarious collaboration.

Patricia and Paul Churchland are keen on neuroscientific methods rather than conventional psychology. They argue that the brain is really a processing machine in action. It is an amazing organ with a delicately organic structure. It is an example of a computer from the future and that at present we can only dream of approaching its processing speed. I think this is not something to be surprised about. The speed of the computer doubles every year and a half and in the distant future there will be machines computing faster than human beings. Further, the Churchlands’, strongly believe that through science one day we will replicate the human brain. To argue against this, I am putting forward the following true story.

I remember watching an Open University (London) education programme some years ago. A team of professors did an experiment on pavement hawkers in Bogota, Colombia. They were fruit sellers. The team bought a large number of miscellaneous items from these street vendors. This was repeated on a number of occasions. Within a few seconds, these vendors did mental calculations and came out with the amounts to be paid and the change was handed over equally fast. It was a success and repeatable and predictable. The team then took the sample population into a classroom situation and taught them basic arithmetic skills. After a few months of training they were given simple sums to do on selling fruit. Every one of them failed. These people had the brain structure that of ordinary human beings. They were skilled at their own jobs. But they could not be programmed to learn a set of rules. This poses the question whether we can create a perfect machine that will learn all the human transferable skills.

Computers and human brains excel at different tasks. For instance, a computer can remember things for an infinite amount of time. This is true as long as we don’t delete the computer files. Also, solving equations can be done in milliseconds. In my own experience when I was an undergraduate, I solved partial differential equations and it took me hours and a lot of paper. The present-day students have marvellous computer programmes for this. Let alone a mere student of mathematics, even a mathematical genius couldn’t rival computers in the above tasks. When it comes to languages, we can utter sentences of a completely foreign language after hearing it for the first time. Accents and slang can be decoded in our minds. Such algorithms, which we take for granted, will be very difficult for a computer.

I always maintain that there is more to intelligence than just being brilliant at quick thinking. A balanced human being to my mind is an intelligent person. An eccentric professor of Quantum Mechanics without feelings for life or people, cannot be considered an intelligent person. To people who may disagree with me, I shall give the benefit of the doubt and say most of the peoples’ intelligence is departmentalised. Intelligence is a total process.

Other limitations to AI

There are other limitations to artificial intelligence. The problems that existing computer programmes can handle are well-defined. There is a clear-cut way to decide whether a proposed solution is indeed the right one. In an algebraic equation, for example, the computer can check whether the variables and constants balance on both sides. But in contrast, many of the problems people face are ill-defined. As of yet, computer programmes do not define their own problems. It is not clear that computers will ever be able to do so in the way people do. Another crucial difference between humans and computers concerns “common sense”. An understanding of what is relevant and what is not. We possess it and computers don’t. The enormous amount of knowledge and experience about the world and its relevance to various problems computers are unlikely to have.

In this essay, I have attempted to discuss the merits and limitations of artificial intelligence, and by extension, computers. The evolution of the human brain has occurred over millennia, and creating a machine that truly matches human intelligence and is balanced in terms of emotions may be impossible or could take centuries

*The Chinese Room experiment, proposed by philosopher John Searle, challenges the idea that computers can truly “understand” language. Imagine a person locked in a room who does not know Chinese. They receive Chinese symbols through a slot and use an instruction manual to match them with other symbols to produce correct replies. To outsiders, it appears the person understands Chinese, but in reality, they are only following rules. Searle argues that similarly, a computer may process language convincingly without genuine understanding or consciousness.

by Sampath Anson Fernando

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