By
D.B.S.Jeyaraj
The conduct and pronouncements of some prominent Sinhala Buddhist monks have in recent times contributed greatly towards the deterioration of inter-ethnic amity and inter-faith relations in this country. It is indeed a matter of grave concern that the “antics” of these “patriotic” Buddhist monks have created a very negative image of the Buddhist clergy among the Island’s non -Buddhists in general and North-eastern Tamils in particular.The disproportionate coverage provided by sections of the mainstream media to these politicised Bhikkus has created an impression that the Buddhist clergy in Sri Lanka is totally opposed to the Tamil people.
This negative perception is not true. There have been many Buddhist Monks who interacted amicably with the Tamil people in a spirit of friendship and goodwill. These members of the Buddhist clergy who rarely got involved in politics earned the trust, respect and devotion of the Tamil people with whom they enjoyed a cordial relationship.
It is in this context therefore that this column focuses this week on a Buddhist prelate from the “Sinhala South” who was much loved by the Tamil people in a Northern Island. I am of course referring to the Venerable Brahmanawatte Dhammakiththi Tissa Mahanayaka Thera , the former Viharadhipathi of the Nagadeepa Raja Maha Vihara in Jaffna. The respected Mahanayake Thera who was the Nagadeepa Viharadhipathy for 55 years, passed away on 15 April 2003. This year marks the 20th death anniversary of the beloved Buddhist prelate who was much adored by the Tamil people of the northern Island known in Tamil as Nainatheevu.
Ven. Brahmanawatte Dhammakithi Thera
The Ven. Brahmanawatte Dhammakithi Thera passed away at the Colombo National Hospital on April 15 2003 which incidently was the day of his birth too. The 88 year old prelate had been ailing for some time. Even though his funeral could have been held in Colombo or his native place Balapitiya, the remains of Venerable Rajakeeya Panditha Brahmanawatte Dhammakithi Tissa Mahanayaka Thera, the chief incumbent (Viharadhipathi), Nagadeepa Purana Raja Maha Viharaya were cremated under state patronage on 21 April 2003 at the Adahana Maluwa of the Nagadeepa viharaya.
This was in deference to the preponderant wishes of the people of Nainatheevu or Nagadeepa. This was indeed appropriate because the Mahanayake Thera had spent an unbroken 55 years in Nainatheevu.Vast crowds comprising clergy and laity of all four major religions in the country attended the funeral. The people of Nainatheevu paid their tribute in a fitting manner and also as a token of their esteem showered hospitality on all the mourners who gathered in the small northern island.
Although I am not from Nainatheevu I was quite sad when I heard of the venerable priest’s demise 20 years ago. I had first seen him when first touring the island as a child with my family. Later I had met him on a few occasions when visiting with friends in Nainatheevu. I have also met him accompanying Sinhala friends from the south as an unofficial guide. The most treasured memory of the prelate is a lengthy discussion and brief interview I had with him in 1981 when I was acting for some months as the northern correspondent of the “Virakesari.”
True Disciple of Lord Buddha
The Nagadeepa Mahanayake Thera was truly a remarkable man who blended with his surroundings and established a vibrant relationship with the people of the area . He was a true disciple of Lord Buddha because he did not play ‘politics’ in any way and was only concerned with preaching the dhamma and maintaining a Buddhist presence in an island associated in belief with the Buddha.
I regard him as unique because he was very different to many ‘politicised’ Buddhist priests who regarded themselves as ‘missionaries’ regaining the Sinhala Buddhist heritage from an alien environment. The Buddhist renaissance in many parts of the north-east was in many ways a political project. In the perception of the Tamil speaking people, inhabiting the North and east, it was part of what they regarded as ‘colonisation’ aimed at altering the demographic patterns of the region. Many priests maintained close links with the police and armed forces and were in practice, agents of the state rather than followers of a great soul who spurned the trappings of state power.
Many Buddhist priests were at the forefront of this ‘colonisation’ process too. A notable example being the Ven. Dimbulagala Thero who in association with state officials tried to settle Sinhala colonists in the Manthurai aaru (Maduru-Oya) region in 1983.(Later killed by the Tigers)
This climate of mutual suspicion and hostility between the Sinhala and Tamil people on the question of a “Buddhist presence’” in the north-east prevails even today. In fact it has exacerbated in recent times due to the aggressive activities of the Archaeological Dept in connivance with elements of the Buddhist clergy and armed forces.
It is against this backdrop that I commend the Venerable Brahmanawatte Dhammakiththi Tissa Mahanayaka Thera as a refreshing exception. This southern Buddhist priest spent the greater part of his life in a northern island and endeared himself to a people different in race and religion. Furthermore, he was able to do this in a political atmosphere that had turned overwhelmingly hostile in recent years. He was able to live in Nainatheevu not because of naval protection alone but more due to the everlasting goodwill and amity he fostered.
Brahmanawatte, Balapitiya
This Mahanayaka Thera of the Amarapura Mulawanshika Nikaya was born in Brahmanawatte, Balapitiya on April 15th 1915. His parents were Migalahandige Richard de Silva and Lakdu Layanhamy who decided to admit their youngest son to the Sasana. Accordingly the “Podi Putha” entered the bhikkhu order under Thotagamuwe Pagnamoly Tissa Nayaka Thera at Ambalangoda Randombe Maha Chetiya Pirivena. He completed his studies at the same Pirivena obtaining the Pracheena Pandit degree in Sinhala, Pali and Sanskrit.
He also passed his London matriculation along with his erudite contemporary, Venerable Professor Walpola Rahula Thera. In 1939 the Balapitiya Buddhist monk went to Jaffna and joined the Victoria College at Chulipuram. (the alma mater of Tamil political leader Appapillai Amirthalingam). The Thera taught Sinhala while learning English literature and Tamil there.
The Thera became very proficient in Tamil and later wrote many books and booklets on Buddhism in that language. Chief among them was “Puthar Vanakkam” which explained the tenets of Buddhism in simple Tamil. The book was veryh popular among Tamils. Amomg his writings in Sinhala are ‘Uthure Nagadeepaya’, ‘Seema Lakkhana Deepani’, “Solos Maha Than” and ‘Prakrutha Prakasha Vyakyawa”.
Ven. Randombe Somasiri Tissa Thera.
It was while teaching at Victoria College that he became associated with the Nagadeepa Vihare. The chief incumbent of the Nagadeepa Vihara then was the Ven. Randombe Somasiri Tissa Thera. The Ven. Dhammakitti Tissa Nayaka Thera began assisting Randombe Somasiri Thera at the Vihare. He spent three days a week at Chulipuram and four days in Nainatheevu.
After the demise of Somasiri Tissa Thera, Dhammakitti Tissa Nayaka Thera succeeded him as Nagadeepa Vihara chief incumbent in 1948. The Sinhala Bhikku hailing from Balapitiya became a permanent resident of the Tamil speaking Nainatheevu Island.
Nainatheevu/Nagadeepa
The Nainatheevu island has an area of nearly six square miles. It is a few hundred yards from the Kurikattuvaan pier in Punguditheevu, about 16 miles from Jaffna town. The Dutch named it as Haarlem. Known as Nagadeepa in Sinhala the island – along with Kelaniya and Mahiyangana – is believed to be one of the three places in Sri Lanka that Lord Buddha visited. It is rich in folklore and legend associated with classical Tamil literature too.
Three of the five great epics of ancient Tamil are Buddhist. One of these is Manimekalai. According to it the chief protagonist Manimekalai visits an island called “Manipallavam.” She worships at a Buddhist shrine (putha peedikai) there. There is a spring called “Komugippoigai” in front of it. As a result of her worship a vessel floats to the top of the spring. It is the “Atchaya Paathiram” which grants a never ending supply of food when required.
Manipallavam
It is believed that Nainatheevu is Manipallavam. The spring has now dried and is somewhat depressed. It is called “Putha pallam” (Buddhist pit) by residents. Opposite in dilapidated state is the ancient Buddhist vihara believed to be the one in which Manimekalai worshipped. That area is still called “Putha valavu” or “Buddhist compound” by the people. The present Raja Maha Vihara was constructed later due mainly to the efforts of the Mahanayake Thera
.
It was not built on property acquired or seized by the state. Instead it was purchased at a very nominal sum from the people of the area. These families belonged to the “Thimilar” – fishing sub-caste. As a result of this Ven. Dhammakiththi had a special affinity towards Nainatheevu fisherfolk. He was like a guardian angel to them and prevented them from being harassed by the naval detachment stationed there.
There are many instances testifying to the humanity of the priest. For want of space I will relate three important ones.
1958
In 1958 there was no naval post on the island. When the communal violence erupted the navy personnel at Karainagar in a precautionary move, evacuated the Mahanayake Thera to the Naval base there. Although the people of Nainatheevu remained peaceful there were a number of people from adjacent islands engaged in trading in the south. Many were affected and were compelled to return home. Some of these people got excited and became a frenzied mob.
They converged on Nainatheevu and attacked the vihara in the absence of the priest. The ancient statue of the Buddha was destroyed by the mob. Had this news spread in the south passions would have been aroused more and led to further escalation of violence. But the then Governor-General Sir Oliver Goonetilleke suppressed the information. Urgent measures were taken to get down an identical statue from Myanmar (then Burma.) It was brought as a replacement.
To his eternal credit Ven Dhammakiththi went along with this ‘exercise of deception’ in the interest of humanity. This substitution remained a secret until Tarzie Vittachi revealed it in his Emergency 58. The Karainagar navy later rounded up a number of innocent Nainatheevu people as suspects. The priest however insisted that all be released.
1986
The second incident was in 1986. Nainatheevu had been free of militant violence for long. But then two Tiger recruits from the island laid underwater explosives along the jetty. The wires extended underwater to Kurikadduvaan. Lying in wait there the LTTE men observed Nainatheevu with binoculars. When a naval patrol launch reached the jetty the explosion was set off. Fortunately for the navy it went off prematurely.
The pier was destroyed but the naval personnel escaped. The enraged sailors embarked on a shooting spree targeting innocent civilians. The Ven. Dhammakiththi accosted them and flung off his robes saying that he as a Buddhist priest could not tolerate such a sin. The navy calmed down and returned to barracks. A large -scale massacre was averted.
1990
The third was in 1990. Nainatheevu has a small Muslim population too. In fact there is a belief that the island derived its name from a well-known Muslim merchant Naina Muhammad who leased the island from the Sethupathy kings of Ramnad in India. The LTTE after evicting Muslims from the peninsula wanted to drive the Nainatheevu Muslims too. The Muslims sought asylum with Ven. Dhammakiththi. The Buddhist prelate ensured that adequate protection be given to them by the navy. He also told the LTTE bluntly that no Muslim would be sent away. The Muslims of Nainatheevu were the only Muslims who continued to remain Jaffna despite the Tiger expulsion.
Separate Piers
Another example of the Thera’s greatness was when a separate pier was constructed near the Buddhist Vihara. The earlier one was in close proximity to the famous Hindu Temple dedicated to Nagapooshany Amman. The Buddhist pilgrims disembarking would worship at the Amman temple first and then come to the vihara.
The new pier meant that Buddhists could immediately go to the Buddhist vihara itself. Ven Dhammakiththi however decreed that all launches with Buddhists should disembark at the older pier first. They should worship as usual at the Hindu temple and then come to the vihara, Afterwards they could embark at the new jetty constructed near the vihara.
Currently the practice is for the launches to dock at the pier near the Vihara if passengers were largely Sinhala and in the jetty near the Temple if largely Tamil. It must be noted that most Sinhala pilgrims visiting Nainatheevu worship at the Nagapooshani Amman temple also.Likewise many Tamils pay obeisance at the Nagadeepa Vihara too.
Essence of True Religion
The essence of true religion is peace, amity, tolerance and compassion. These are visible in simple quality and ample quantity in Nagadeepa/Nainatheevu. It is vastly different to the ill-will and pugnacity that currently prevails in the Kurunthoor malai/Kurundi area in Mullaitheevu district.
The Nagapooshani Amman temple chariot festival days and Poson usually overlapped. Ven Dhammakiththi had a lavish feast offering (Madai Paravuthal) at the vihara during the water cutting ceremony. Later this practice was extended to the Veerapathirar Temple ceremony too. During Vesak season there was a “Dansala” that catered more to Tamils than Sinhala people.
Buddhist devotees often bring sweets, biscuits and chocolates to be given to the Mahanayake.. The Ven. Dhammakiththi would take them personally in rotation to the gates of the three schools on the island and distribute them amongst the children.
First Donation
The Buddhist prelate was also a financial tower of strength to the people. He would lend them money whenever required, often getting the money from others to help those in urgent need. Yet in keeping with priestly custom he would not touch the money himself and got an assistant to do it. When he purchased anything he would hand over his ola purse to another to get the money out. Whenever the people of Nainatheevu organised a social or cultural event they would first go to the Buddhist priest for the first donation.
In spite of this intimate intermingling Ven Dhammakiththi never engaged in politics. He remained aloof never attending political meetings, though he would participate in literary meetings. He never interfered in politics and was a passive witness to developments. It was this detachment that enabled him to live through troubled times as a southern Buddhist in a northern Tamil island.
Humanitarian Apostle
There is a jovial view among Nainatheevu people that they are a difficult community to get along with. Former Police DIG Sundaralingam’s father, the spiritual writer , Ramachandra once wrote in lighter vein that Nainatheevu was a good place to be born, worship and die (thondral, valipaduthal, maraithal) but not to live (vaalthal). The Buddhist Prelate from Balapitiya went against the grain of this homegrown wisdom and lived a full and amiable life in Nainatheevu. He was a unique personality who was a Buddhist disciple and a humanitarian apostle.
Four Disciples
Dhammakithi Thera played a key role in constructing seven viharas in different parts of the Island including one at Dematagoda. At the time of his passing the Mahanayake Thera had four disciples. They were the Ven Brahmanawatte Seevali Thera , Ven. Balabowe Wimalakiththi Thera , Ven. Kadawatha Vijitha Thera and the Ven. Navandagala Padumakiththi Thera.
Of these Sivali Thera is no more.Wimalakithi Thera is ailing and has “retired “to his ancestral abode in Kurunegala. Vijitha Thera has disrobed. The fourth disciple Ven. Navadagala Paduma Kitthi Tissa Nayaka Thera is now the Chief incumbent of the Vihara.
“Sinna Samy”
Padumakithi Thera came to Nainatheevu at the age of 11. He was for long called the “Sinna Samy”(small priest) while Dhammakiththi Thera was called “Periya Saamy”. Padumakiththi Thera who grew up in Nainatheevu continues the great tradition set by Dhammakiththi Thera.
The people of Nainatheevu are now scattered in different countries in Europe and North America. The present Nagavihara Mahanayake maintains contact with them and often undertakes overseas trips. Whenever he does so the Nainatheevu Diaspora meet him and pay their respects.
A few years ago Padumakiththi There attended the wedding of “ Canada Eelanaadu”newspaper editor T.K.Parameswaran ‘s daughter in Toronto. Apparently the Thera and the Editor are boyhood friends. Most of the guests who were from Nainatheevu were glad to see their former “Sinnasamy” and kept taking photographs and selfies with him.
50 Years in Nainatheevu
On July 8th this year, Padumakiththi Thera celebrated the 50th anniversary of his arrival in Nainatheevu. A grand celebration was organized by the people of Nainatheevu to felicitate him. Representatives of all the four Nikayas were present at the function. May the glorious tradition of Buddhist Monks living amicably with Tamils in Nainatheevu flourish forever! (ENDS)
D.B.S.Jeyaraj can be reached at dbsjeyaraj@yahoo.com
This is an enhanced version of the “DBS Jeyaraj Column”appearing in the “Daily Mirror”dated 19th August 2023.It can be accessed here –
https://www.dailymirror.lk/opinion/BUDDHIST-PRELATE-MUCH-ADORED-BY-TAMIL-PEOPLE/172-265591