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“Gota’s War” ‘a hagiographic monograph’?

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by Rohana R. Wasala

Signs are that anti-Sri Lanka forces at home and abroad are already gearing up for a wishfully devastating diplomatic assault on the country during the forthcoming 46th session of the UNHRC in Geneva in March 2021. Politicizing the artificial burial issue and the innocuous ‘peniya’ to resist/treat Covid-19 and blaming it all on the government is one form of attack that uses distortion of facts and disinformation as weapons. Which side stands to gain by politicizing these ‘problems’  would be obvious to any dispassionate observer. The implicit charges of racist discrimination against minorities  (trampling on their religious rights by banning burial) and reliance on shamanism instead of proper scientific medicine in battling the Covid pandemic do not hold water. 

It was on the basis of unsubstantiated war crimes and human rights violation allegations against Sri Lanka that, in October 2015, the UNHRC in Geneva unanimously adopted Resolution 30/1 co-sponsored by the infamous Yahapalana regime. The UN body reinforced this with two other subsequent resolutions: Resolution 34/1 in March 2017 and Resolution 40/1 in March 2019, the last even after the US, the main sponsor of 30/1, left the HRC, having condemned it as a ‘cesspool of political bias’! (The United States withdrew from the UNHRC in June 2018). Four uncalled for mechanisms were to be set up under these resolutions: a judicial mechanism with a special counsel, an office on missing persons, an office for reparations, and a commission for truth and justice. Only the second and third (offices on missing persons and reparations respectively) have been established. Of the four only the OMP is deemed operational.

The movers and shakers at Geneva looking forward to the 46th session of the UNHRC in March  to engage with Sri Lanka cannot ignore the implications of this humiliating electoral pratfall of their protege in Colombo. The new Sri Lankan Foreign Minister Dinesh Gunawardane officially informed the UNHRC of Sri Lanka’s withdrawal from the co-sponsorship of the aforementioned UN resolutions based on totally unsubstantiated allegations. He said this while addressing the UNHRC session at Geneva in February 2020. The minister told the meeting that the 2009-2015 government had established domestic mechanisms to address a variety of issues including alleged war crimes, accountability, rule of law, and human rights issues, but that the Yahapalana regime abandoned those homegrown mechanisms.

Feeding the anti-Sri Lanka propaganda campaign that is gathering momentum ahead of the Geneva session, Rajan Philips (RP) (‘President Rajapaksa and his 13A dilemmas’/Sunday Island/January 3, 2021) wrote about two weeks ago: ‘……no one can do worse than CA Chandraprema’s attempt to rewrite history, as he did in his hagiographic monograph, “Gota’s War.” We can anticipate versions of it to be undiplomatically broadcast from Geneva from March onward’ (‘President Gotabaya Rajapaksa and his 13A dilemmas’/Sunday Island/January 3, 2021). RP is launching a quixotic preemptive strike at Chandraprema, who was appointed as Permanent Representative of Sri Lanka at Geneva in November 2020. What can a biased scribe like RP do other than verbally discredit what he can’t rationally disprove? (because Chandraprema’s history of Sri Lanka’s war against Tamil Tiger separatist terrorism ‘Gota’s War’ is a record of solid facts, while being a well supported commendation of Gotabaya and his achievements in that war (or even a hagiography in RP’s sarcastic phraseology, if you like) crammed with facts.

RP quotes, out of context though, from KM de Silva’s ‘A History of Sri Lanka’ (1981) to suggest that Prime Minister SWRD Bandaranaike’s opposition to a federal constitution in 1956 involved the abandonment of an earlier contrary view of the matter that he had held:  “it was a grim irony that he (i.e., Bandaranaike) should be called upon, at the moment of his greatest political triumph, to articulate the strong opposition of the Sinhalese to any attempt to establish a federal constitution.” Actually, RP’s is a false implication drawn from KM de Silva’s personal reflections or sentiments in that context. 

What I remember as having read in the particular book is that the Kandyan members of the State Council on the eve of independence demanded a separate unit of administration (something that smacked of federalism) for the Upcountry because it had suffered special disabilities during the colonial times and could not expect a fair deal under a structure that didn’t recognize this. But the proposal must have been immediately shot down, because the Sinhalese looked upon the whole of the island as their single homeland of Sinhale, as they had done over millennia, despite numerous foreign invasions (from South India and later Europe) and occupations, the last of which was by the British, and a federalist notion was a contradiction of that unitary ideal. The Kandyans’  quasi federalist idea was much less menacing than what it means today: a hop, step, and jump to separation. 

As RP later indicates, the quote comes from Chapter 36 titled “The Triumph of Linguistic Nationalism” of de Silva’s book. RP seems to indulge in some empty rhetoric: “The quote might suggest that the historian was having his academic tongue in his political cheek, but it reads far superior to anything that a geographer seems to be able to politically offer 40 years later. And this is not because Sri Lanka has too much history and too little geography.” The geographer meant here is Prof. GH Peiris, whose well argued case against the PC system titled ‘Province-based Devolution in Sri Lanka: a Critique’ was published in two parts in The Island issues of December 16 and 17. RP’s summary dismissal of the scholarly essay as ‘Midweek fury’ does not do justice to his own general knowledge or his common sense.  To claim that the quote from de Silva “reads far superior to anything that a geographer seems to be able to politically offer 40 years later” is sheer nonsense, but RP tries to justify his summary dismissal of Sri Lanka’s history by stating that “this is not because Sri Lanka has too much history and too little geography”. The unintended ambiguity emphasizes the truth that he  wants to obliterate: it is the truth that Sri Lanka has a well authenticated history that is far out of proportion to the relatively small size of its geographical territory. It is not the fault of the Sinhalese that detractors are not cultured enough to recognize the greatness of their very long history and their unique civilizational achievements recorded in ancient books and in rock inscriptions, many dating back to centuries BCE. 

To return to RP’s reference to ‘Gota’s War’, which mainly provoked this reply, former Island columnist C.A. Chandraprema (but he was much more than that careerwise) has all the qualities that a successful diplomat  should possess according to Robert D. Blackwill, Director, Harvard University’s Kennedy School’s Belfer Center for Science and International Affairs, Cambridge, USA. Some of these that Chandraprema has incidentally demonstrated in the course of his journalism are: good writing ability, an analytical mind, verbal fluency and conciseness, attentiveness to detail, perspicacity in policy review, insight into relevant political ideology. Of the fifteen positive qualities that Blackwill enumerates, the eleventh is ‘be loyal and truthful to your boss’. The ‘boss’ is of course the government of the country that accredits the diplomat. Chandraprema is definitely not going to face the embarrassment that our excellent career diplomats at Geneva had to face under Yahapalanaya. Love of the country the official represents should be added to Blackwill’s list as yet another essential quality in a good diplomat. Chandraprema possesses this in abundance. We already have patriotic career diplomats there who weathered through the difficult period while the Yahapalanaya ruled at home.  With them, Chandraprema will be a formidable presence in Geneva to take on disguised Eelam propagandists.

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Olga Sirimanne (1923 – 2021)

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In memoriam

My darling beautiful angelic wife Olga (First batch of Air Ceylon stewardesses) and I commenced a partnership of love in Holy Matrimony on 17th June 1954. We loved each other deeply, enjoyed a blissful relationship for over 66 happy years with each other. We devoted our lives to give love and happiness not only to each other but also to all those who came to know us during our delightful almost 100 years. Beautiful incidents and memories are portrayed in several photo albums. Our friends and family loved listening to Olga’s exciting experiences and stories laced with humour and laughter as she was an excellent story teller.

Olga was blessed with three loveable children, Sunil, Laksen and a beautiful daughter Minoli; adorable grandchildren, Shelana and Sanjev, Rahel and Sariah, Kaitlyn and Taylor; great grandson, Sevan and darling niece, Ashie whose mother (Olga’s only sister) passed away some years ago. Ashie considered Olga, her ’Loku Ammie’ as her surrogate mother. Her son-in-law and daughters-in-law too loved her deeply with great respect and love. She held them fondly close to her heart with pride.

Her lifelong heart-throb was me. She always called me ‘darling’ but never addressed me as ‘Siri’ though all her friends did. Since I was ‘Thathie’ to our loving children, she too affectionately called me ‘Thathie’ even when she was on the verge of passing away. I too enduringly called her ‘Ammie’ as I loved her as much as our children.

Her gentle protective care and devotion helped me to maintain youthful looks and excellent health to celebrate my 100th birthday on 31st January 2020. She and our daughter had arranged a Holy Mass at home followed with a surprise birthday party attended by a few close friends and relations. She too received Holy Communion with blessings for the peaceful and happy years of coexistence with me. I too responded to her caring ways and helped her maintain her health and beautiful charming looks to the end.

Her 98th birthday was on 12 January 2021. She was greeted by me first thing in the morning, with loving kisses, hugs and prayers to God for giving us another year of peace and happiness. She received with warm wishes lots of beautiful bouquets and baskets of flowers, birthday cards and a countless number of telephone calls from children, grandchildren, relations, friends and loved ones here and scattered around the globe. It thrilled her to know that so many remembered and loved her.

Deep within our hearts, there was this chilling fear of the unbearable sorrow if one of us was left without the other. As age was creeping into our lives, every night we started reciting together a prayer to God before going to sleep, kissing each other and whispering, “I love you darling, God Bless you.”

The inevitable happened on 3rd February 2021 when my darling (Olga) passed away in my arms to the Kingdom of Heaven to be with Jesus. Thus, ended our happy and peaceful partnership, me afflicted with sorrow and yearning for her presence. I love you darling, my love. Rest in Peace.

Our children, Sunil, Laksen, Minoli and I wish to thank all those who attended the private funeral, sent floral tributes and messages of condolences and regret our inability to thank you individually . Please accept our heartfelt gratitude.

 

D.L.Sirimanne

leosirimanne@gmail.com

 

 

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Divided people in a distorted democracy

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The Geneva Calamity comes more from the thinking of the Ministry of Foreign Affairs, than that of the former Chilean politician who is now the UN High Commissioner for Human Rights.

It is such thinking of disaster advancement that made our Foreign Minister tell the Geneva meeting in his virtual address that Sri Lanka acted in ‘self-defence” in the fight against the LTTE’s terrorism. Was it self-defence that led to the actions of the armed forces or the fundamental right to safeguard the unitary state, sovereignty and territorial integrity of the Republic of Sri Lanka – whether Democratic Socialist or not?

The debate will go on in Geneva about our actions for self-defence, that defeated the LTTE, and what has taken place after that assurance of self-defence, that relates to wider reaching issues of Human Rights, with emphasis on responsibility and accountability.  Now that Yahapalana is no more, it is the task of the Powers of Fortune, or Saubhagya, to make its own case on how Sri Lanka relates to the international community.  This is certainly no easy task as we see the unfolding of the politics and crooked governance in Sri Lanka.

As the echoes of Geneva goes on, we are much more involved in the Easter Sunday carnage and the Presidential Commission report on it. The people are certainly puzzled as to why the planners and directors of this hugely bloody act of Islamic terrorism have not been revealed. We have the unique situation where the person who appointed this Commission of Inquiry, none other than former President Maithripala Sirisena, is to be legally punished for this carnage. 

Are we to have special satisfaction on the possibility that future Heads of State, who appoint such commissions of inquiry, will be the first accused, even in the much-delayed reports of such commissions?  There is not much hope for such satisfaction. The Head of State is the emblem of supremacy, with all the powers of the 20th Amendment to the Constitution. 

The families of the victims of that terrorist attack at the Katuwapitiya -Negombo, Kochchikade – Colombo, and Batticaloa churches, will certainly remain in search for the exposure and punishment of those who planned and carried out these situations of carnage. What we are shown is the true purpose and meaning of a Presidential Commision of Inquiry – PCoI.

We have certainly gone back to the origins of such inquiries, and the powers of Saubhagya at Rajavasala, have shown their honour to J. R Jayewardene, who brought the Presidential Commission as the show of the five-sixth majority Jayewardene Power.  Mr. Sirisena may remember how the first PCoI of the Jayewardene era, ensured the removal of civic rights to Mrs. Sirimavo Bandaranaike, the defeated Prime Minister and Mr. Felix Dias Bandaranaike, former Minister of Justice.  

Punishment of one’s political opponents is the stuff and substance of Presidential Commissions of Inquiry, and Sri Lanka is now showing the whole world how much this is a part of a Distorted Democracy. A show of power that was enabled by 69 lakhs of voters in the presidential election, followed  by the parliamentary two-thirds gained through those who bowed their so-called critical heads on ‘Dual Citizens” coming to Parliament, and the huge Muslim MP cross-over – for the benefits they must have gained – as all such cross-over politicians always obtain.

The Archbishop of Colombo, Malcolm Cardinal Ranjith, who certainly prevented the Easter Sunday carnage leading to even more bloodshed, by a few timely words of caution and Christian thinking that tragic day, must be now wanting to know why he was so keen to get the report of this Commission.  Who were the planners, the funders, the trainers and leaders of this carnage? What will the people know in the weeks and months to follow, and how much can the feelings of the families that were the bloody victims of this massacre of the innocents, be brought to some relief?

This PCoI is the answer to the political prayers of those manipulating power today. It is the answer to the continually rising Cost of  Living, the protection to those who keep destroying our forests and jungles, the safeguard for all those who keep reducing the Alimankada pathways of our elephants, it is the whistle blow of  go ahead to the forces of urban destruction, and the show-piece managers of Presidential visits to the rural people. 

The rising voices of sections of the Maha Sangha against this PCoI, the call from Christian voices to expose and deal with the planners and movers of this carnage, and the louder voices for the protection of nature and the environment, will be the cause of joy to the powers of a Deadly Dominant Democracy. It is the message of power to those who take pride in killings of the past – be it the Tigers of the LTTE, or the cases of killed, injured and missing journalists, and the abduction of children.

 The powers that be will continue to sing loud about how we acted in self-defence against the LTTE terror. The echoes of Geneva will keep ringing in the ears of manipulative politics and power. But this and other PCoI reports that are seen as the substance of crooked power, will soon lead our people and country to an Age of Disaster – an age of new confrontations and calamities. How much worse can we become than the JRJ manipulation of anti-democratic power?

 How much can we allow our people to be divided, and thus supportive of a Distorted Democracy?

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HOW REBIRTH  TAKES PLACE

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The passing away of the consciousness of the past birth is the occasion for the arising of the new consciousness in the subsequent birth. However, nothing unchangeable or permanent is transmitted from the past to the present.

(From THE BUDDHA AND HIS TEACHINGS by Venerable Narada Mahathera)

“The pile of bones of (all the bodies of) one man
Who has alone one aeon lived
Would make a mountain’s height —
So said the mighty seer.”

— ITIVUT’TAKA

To the dying man at this critical stage, according to Abhidhamma philosophy, is presented a Kamma, Kamma Nimitta, or Gati Nimitta.

By Kamma is here meant some good or bad act done during his lifetime or immediately before his dying moment. It is a good or bad thought. If the dying person had committed one of the five heinous crimes (Garuka Kamma) such as parricide etc. or developed the Jhānas (Ecstasies), he would experience such a Kamma before his death. These are so powerful that they totally eclipse all other actions and appear very vividly before the mind’s eye. If he had done no such weighty action, he may take for his object of the dying thought-process a Kamma done immediately before death (Āsanna Kamma); which may be called a “Death Proximate Kamma.”

In the absence of a “Death-Proximate Kamma” a habitual good or bad act (Ācinna Kamma) is presented, such as the healing of the sick in the case of a good physician, or the teaching of the Dhamma in the case of a pious Bhikkhu, or stealing in the case of a thief. Failing all these, some casual trivial good or bad act (Katattā Kamma) becomes the object of the dying thought-process.

Kamma Nimitta

or “symbol,” means a mental reproduction of any sight, sound, smell, taste, touch or idea which was predominant at the time of some important activity, good or bad, such as a vision of knives or dying animals in the case of a butcher, of patients in the case of a physician, and of the object of worship in the case of a devotee, etc…

By Gati Nimitta, or “symbol of destiny” is meant some symbol of the place of future birth. This frequently presents itself to dying persons and stamps its gladness or gloom upon their features. When these indications of the future birth occur, if they are bad, they can at times be remedied. This is done by influencing the thoughts of the dying man. Such premonitory visions of destiny may be fire, forests, mountainous regions, a mother’s womb, celestial mansions, and the like.

Taking for the object a Kamma, or a Kamma symbol, or a symbol of destiny, a thought-process runs its course even if the death be an instantaneous one.

For the sake of convenience let us imagine that the dying person is to be reborn in the human kingdom and that the object is some good Kamma.

His Bhavanga consciousness is interrupted, vibrates for a thought-moment and passes away; after which the mind-door consciousness (manodvāravajjana) arises and passes away. Then comes the psychologically important stage –Javana process — which here runs only for five thought moments by reason of its weakness, instead of the normal seven. It lacks all reproductive power, its main function being the mere regulation of the new existence (abhinavakarana).

The object here being desirable, the consciousness he experiences is a moral one. The Tadālambana-consciousness which has for its function a registering or identifying for two moments of the object so perceived, may or may not follow. After this occurs the death-consciousness (cuticitta), the last thought moment to be experienced in this present life.

There is a misconception amongst some that the subsequent birth is conditioned by this last death-consciousness (cuticitta) which in itself has no special function to perform. What actually conditions rebirth is that which is experienced during the Javana process.

With the cessation of the decease-consciousness death actually occurs. Then no material qualities born of mind and food (cittaja and āhāraja) are produced. Only a series of material qualities born of heat (utuja) goes on till the corpse is reduced to dust.

Simultaneous with the arising of the rebirth consciousness there spring up the ‘body-decad,’ ‘sex-decad,’ and ‘base-decad’ (Kāya-bhāva-vatthu-dasaka).

According to Buddhism, therefore, sex is determined at the moment of conception and is conditioned by Kamma not by any fortuitous combination of sperm and ovum-cells.

The passing away of the consciousness of the past birth is the occasion for the arising of the new consciousness in the subsequent birth. However, nothing unchangeable or permanent is transmitted from the past to the present.

Just as the wheel rests on the ground only at one point, so, strictly speaking, we live only for one thought-moment. We are always in the present, and that present is ever slipping into the irrevocable past. Each momentary consciousness of this ever-changing life-process, on passing away, transmits its whole energy, all the indelibly recorded impressions on it, to its successor. Every fresh consciousness, therefore, consists of the potentialities of its predecessors together with something more. At death, the consciousness perishes, as in truth it perishes every moment, only to give birth to another in a rebirth. This renewed consciousness inherits all past experiences. As all impressions are indelibly recorded in the ever-changing palimpsest-like mind, and all potentialities are transmitted from life to life, irrespective of temporary disintegration, thus there may be reminiscence of past births or past incidents. Whereas if memory depended solely on brain cells, such reminiscence would be impossible.

“This new being which is the present manifestation of the stream of Kamma-energy is not the same as, and has no identity with, the previous one in its line — the aggregates that make up its composition being different from, having no identity with, those that make up the being of its predecessor. And yet it is not an entirely different being since it has the same stream of Kamma-energy, though modified perchance just by having shown itself in that manifestation, which is now making its presence known in the sense-perceptible world as the new being.

Death, according to Buddhism, is the cessation of the psycho-physical life of any one individual existence. It is the passing away of vitality (āyu), i.e., psychic and physical life (jīvitindriya), heat (usma) and consciousness (vijnana).

Death is not the complete annihilation of a being, for though a particular life-span ends, the force which hitherto actuated it is not destroyed.

Just as an electric light is the outward visible manifestation of invisible electric energy, so we are the outward manifestations of invisible Kammic energy. The bulb may break, and the light may be extinguished, but the current remains and the light may be reproduced in another bulb. In the same way, the Kammic force remains undisturbed by the disintegration of the physical body, and the passing away of the present consciousness leads to the arising of a fresh one in another birth. But nothing unchangeable or permanent “passes” from the present to the future.

In the foregoing case, the thought experienced before death being a moral one, the resultant rebirth-consciousness takes for its material an appropriate sperm and ovum cell of human parents. The rebirth-consciousness (patisandhi vijnana) then lapses into the Bhavanga state.

The continuity of the flux, at death, is unbroken in point of time, and there is no breach in the stream of consciousness.

Rebirth takes place immediately, irrespective of the place of birth, just as an electromagnetic wave, projected into space, is immediately reproduced in a receiving radio set. Rebirth of the mental flux is also instantaneous and leaves no room whatever for any intermediate state (antarabhava). Pure Buddhism does not support the belief that a spirit of the deceased person takes lodgement in some temporary state until it finds a suitable place for its “reincarnation.”

This question of instantaneous rebirth is well expressed in the Milinda Panha

The King Milinda questions:

“Venerable Nagasena, if somebody dies here and is reborn in the world of Brahma, and another dies here and is reborn in Kashmir, which of them would arrive first?

“They would arrive at the same time. O King.

“In which town were you born, O King?

“In a village called Kalasi, Venerable Sir.

“How far is Kalasi from here, O King?

“About two hundred miles, Venerable Sir.

“And how far is Kashmir from here, O King?

“About twelve miles, Venerable Sir.

“Now think of the village of Kalasi, O King.

“I have done so, Venerable Sir.

“And now think of Kashmir, O King.

“It is done, Venerable Sir.

“Which of these two, O King, did you think the more slowly and which the more quickly?

“Both equally quickly, Venerable Sir.

“Just so, O King, he who dies here and is reborn in the world of Brahma, is not reborn later than he who dies here and is reborn in Kashmir.”

“Give me one more simile, Venerable Sir.”

“What do you think, O King? Suppose two birds were flying in the air and they should settle at the same time, one upon a high and the other upon a low tree, which bird’s shade would first fall upon the earth, and which bird’s later?”

“Both shadows would appear at the same time, not one of them earlier and the other later.

The question might arise: Are the sperm and ovum cells always ready, waiting to take up the rebirth-thought?

According to Buddhism, living beings are infinite in number, and so are world systems. Nor is the impregnated ovum the only route to rebirth. Earth, an almost insignificant speck in the universe, is not the only habitable plane, and humans are not the only living beings. As such it is not impossible to believe that there will always be an appropriate place to receive the last thought vibrations. A point is always ready to receive the falling stone.

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