Some thoughts on hinduism by Finder 2000

Some Thoughts on Hinduism

Some Thoughts on

Hinduism

Justice C.V. Wigneswaran

Published by

All Ceylon Hindu Congress in collaboration with

Kumaran Book House

Some Thoughts on Hinduism by Justice C.V. Wigneswaran

ÂŠ 2013, C.V. Wigneswaran Published by: All Ceylon Hindu Congress 91/5, Chittampalam A. Gardiner Mawatha, Colombo 2 Tel.:011 2434990, Fax: 011 2344720, Email: hinducongress@gmail.com

in collaboration with Kumaran Book House 39, 36th Lane, Colombo 06, Tel.: 112364550, 113097608, E-mail: kumbhlk@gmail.com 3, Meigai Vinayagar Street, Kumaran Colony, Vadapalani, Chennai 600 026 Tel.: 2362 2680 Printed by: Kumaran Press Private Limited 39, 36th Lane, Colombo 06, Tel.: 112364550, 113097608, E-mail: kumbhlk@gmail.com

Publication No.: 564 ISBN 978-955-659-378-5 All rights reserved. No part of this book may be reproduced, translated, stored in a retrieval system or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without prior written permission from the Author.

Dedicated to Him who directs me!

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Message When we read the talks of Justice Wigneswaran we are reminded of what Swami Shantanand taught us.Swami explained that in Hindu Symbolism the lotus stands for the Blossoming of the consciousness The lotus flower always blossoms with the sunrise which marks the culmination of Brahma Muhurtha between 4.00 am and 6.00 am.the illumination received from the Sun is symbolic of the Divine Illumination by which alone one gets Enlightenment just as a lotus too does not blossom without receiving the benefit rays of the Sun. Thus Justice Wigneswaran really shines like the Sun among the Hindus of this country and has been enlighten them on our religious principles .We are fortunate to have him in our midst. All Ceylon Hindu Congress is in keeping withits motto ‘in Divine Service’ publishing Justice Wigneswaran’s talks of enlightenment about and this publication will no doubt benefit the next generation as well. We are grateful to Justice Wigneswaran for giving us permission to publish his talks. V. Kailasapillai Chairman, Board of Trustees All Ceylon Hindu Congress

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Publisher’s Message When we admire and respect Justice C.V. Wigneswaran we are reminded of what Shri Thirumoolar said in Thirumanthiram’ Talking of the ‘Greatness of the Realized’ he sung: “MuhYk; vd;id mkl;lnthz; zhjpdpr; rPuhH gpuhd;te;njd; rpe;ij GFe;jdd; rPuhb aq;Nf jpuptjy; yhy;,dp ahghLQ; rhuh mwptwpe; NjNd”.

which is translated by one of the scholars Dr. B. Natarajan as follows: “None can intimidate me hereafter, The Lord came and entered my thoughts, There will I sport and wander in joy, No more will I with anyone else be”. When we hear what Justice Wigneswaran says or read what he has said or written his greatness of realization as portrayed by Shri Thirumoolai manifests. I observe the essence of what Justice Wigneswaran has been telling his audience (as recorded in this publication) reflects in one of his lectures in the following words:

“From a Hindu point of view Religious leadership had been given from ancient times by the saints and sages setting up the norms and standards of behaviour for the society. They stressed on duties and obligations rather than on Rights and Privileges. Peace and Harmony could prevail only if we could negate our aggressive egos as far as possible and consider the wants and needs of the other persons. In this connection self analysis is very important. Unless we understand our strengths and weaknesses and adjust ourselves to the environment and to those around us we must expect quarrels and controversies . It is only the person who is duty conscious, who could adjust to his environment properly. If our politicians without thinking of the next election and their changes of winning that election were to consider their duties towards the society today we could solve the ethnic question or for that matter any problem without difficulty”. (emphasis is mine) At the same time Justice Wigneswaran never failed to echo the feelings of our people: “The war in its wake has brought immense human suffering. Many have lost their precious lives, many are sans their limbs, quite a few have lost their sanity if not their mental balance, thousands who led a comparative life of luxury and wealth with their own residential houses, arable lands and livestock are today in make-shift camps unable to go back to their traditional areas of generational residency”. He added at another point as follows which pictures the current situation in our country: “Such human suffering and hardships have been faced in this country intermittently during our lifetime from around 1958. But the latest holocaust surpasses even the 1983 tragedy whatever the official records may say. No amount of financial and physical help, while those affected languish in makeshift camps exposed to the elements and the elusive predators, could give back to these unfortunate human siblings

of ours the luxury of their residences and their familiar rural surroundings. Even mental and intellectual succour, in the form of so-called rehabilitating pontifications, cannot give them their lost freedom and well-being. They have to be reinstalled in their traditional homes. Let us hope, in order to usher in a period of sustainable peace in this country, relocation to their original places of residence, of such internally displaced human beings would be undertaken without any further delay as a primary and essential step in the right direction”. (emphasis is again mine) I was amazed to listen to him another occasion and I wish to quote him (as recorded in this): “The process of evolution in Nature is reflected in Hinduism. Everything in Hinduism follows in due succession. It is orderly akin to the orderliness of Nature. As paddy is sown and it grows and ripens and then is harvested and then ground into flour to make pittu or string hoppers, so a like succession of events and phenomena is seen in Man’s life”. “Let me next examine the underlying concepts which moulded society under the direction of Hinduism. One of them is the use of symbolism. Hinduism teaches by symbols”. “Since the Infinite needs to be explained through our senses and helped to be understood by our finite body, mind and intellect, our religion has chosen symbols as its means of communication. Symbolism is used in the realm of the physical, mental and intellectual too”. “As one evolves he begins to understand the inner significance of various symbols and rituals in Hinduism. What should be kept in mind is that such symbolic representations do not impede the ultimate realization of Truth. The idols and symbols are only representations of the “unknown abstract” portrayed through concrete symbols. In Algebra we sue the concept of “X” the unknown until we know what is “X”. Once “X” is know we don’t have to use such a symbol”.

“The mind cannot conceive anything except through form or name. Furthermore unless it is within space and time the mind would not appreciate what is said. “So the real Hinduism we would notice is hidden behind a façade of festivals, forms, idols, rituals, symbols, ceremonies and so on”. “The modern scientifically educated and motivated persons should attempt to study the hidden meanings behind every aspect of Hinduism and appreciate the deep significance behind all such symbols and veiled depictions if they are to fully appreciate Hinduism and Hindu Culture”. We are satisfied that as a part of our continuing service to the Hindus of this country we are bringing out this valuable publication. We are indeed honoured to have obtained the consent of Justice Wigneswaran who is one of our Honorary Members for several years to publish this book and we wish to profusely thank him and also Kumaran Book House for joining us in this publication. 16th April, 2013

Kandiah Neelakandan

President All Ceylon Hindu Congress

(Federation of Hindu Religious Associations and Temple Trusts in Sri Lanka)

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Preface

It appears fashionable today to jettison anything religious and to embrace those referred to as secular or worldly. The sharp distinction between secular and religious came about owing to the misunderstanding of the content of religion. With the growth of science many questions were posed and when religionists were unable to deal with such questions adequately and positively it led to the abandonment and rejection of religion and religious beliefs. Proliferation and organisation of religions added to the confusion. In fact true religion has the capacity and the wherewithal to inspire life and society and provide adequate answers for the questions that arise in a scientific mind. By true religion I do not mean any specific label given to organized religions but the understanding of the limitations of the mind and its finite boundaries. True religion transcends such boundaries or enables humans to so transcend. It also provides objectivism to those in this world to disengage themselves from the trials and tribulations that beset them and to embrace peace and joy. This publication is a selection of some of my public speeches based on Hinduism, Hindu ideals, Hindu saints and the Hindu way of life. Many speeches in this series refer to the possible inputs Hinduism could provide in the resolution of conflicts, in achieving peace and harmony, in effecting reconciliation and co-existence within a battered State and other issues facing society in general. It is hoped that it would in some measure establish the continued relevance of religion today. Having been involved in public life for more than five decades, I have had the opportunity and privilege of contributing to the discourse on Hinduism on innumerable occasions. Fortunately, I have retained copies of all my speeches, which has enabled this Publication. But that does not detract the immense services rendered by many in assisting in the selection of the speeches, going through proofs and rearranging

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material to suit a publication of this nature. My gratitude is due to the All Ceylon Hindu Congress and its energetic President together with Kumaran Book House and its dutiful Proprietor for having jointly undertaken this venture. In this regard I must make special mention of Mrs. Thilaka Yoganathan to whom I owe many thanks and gratitude. The process of drawing inspiration from religions to suit the dynamic changes in our environment is one that involves reflection and refinement. Readers are welcome to give their comments and criticisms to enable me to study and improve my understanding, and more importantly, continue the discourse on the relevance of religion in society. 05th May 2013

Justice C.V. Wigneswaran 16 C, Cambridge Terrace, Colombo 7.

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Contents

Message vii Publisher’s Message viii Preface xii 1. Hinduism and Conflict Resolution

2. A Path to Purposeful Living

3. Our Quest for Unity, Communal Harmony and Nation Building

4. His Holiness Swami Shanthanandaji

5. Impact of Religious Leadership on Peace and Harmony

6. Guru Poornima

7. The Role Religions Can Play in the Process of Reconciliation and Coexistence: The Hindu Standpoint

8. Launching of Reprint of “Studies in Hinduism”

9. Hindu Culture

10. The Science of Mantra

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11. Platinum Jubilee Celebration of Ramakrishna Mission Students’ Home Batticaloa, held in Colombo

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1 Hinduism and Conflict Resolution

Gurur Brahma Gurur Vishnu Gurur Devo Maheshvaraha Gurur Saakshat Para Brahma Tasmai Shree Gurave Namah Prof. Cooray, Respected Co-Panelists, my dear brothers and sisters, Let me thank the organizers for granting me this opportunity to be with all of you today. I have been asked to look at the subject of Conflict Resolution from the standpoint of the Hindu Religion. Let me begin with a quotation from the Vedas – Ekam Sath Vipra Bahutha Vadanti – said ancient saints and sages. “Truth is one; Sages call it by different names.” All of us are familiar with the story of the elephant and the blind men. Each blind man touched one part of the elephant and thought that his comprehension of the elephant was the correct one. In fact each of them had seen from his standpoint and therefore he was right from his standpoint but not quite correct from a holistic perception. Each religion has had its roots in a certain ambience, certain historical background, certain regional environment, among people with certain customs, ethos, language, knowledge and so on. To that extent each religion had been conditioned. Each religion therefore speaks of the Truth or Reality from its own perspective. Therefore we must realize that perceptions can differ even in the articulation

Some Thoughts on Hinduism

of the contents of various religions. How much more would it be in respect of mundane matters? When we read news items in the daily press today many of us lawyers and judges would easily differentiate facts from opinion. But not so the great majority of readers. If there had been a murder and the murderer is still not known then the known facts would be that so and so had been killed at a particular time, date and place. Who killed is still a mystery. The policemen might say that they suspect the neighbour since there had been a quarrel between the neighbour and the deceased. In fact, the neighbour would have been taken in for questioning. But still we do not know who had killed. How do some newspapers report? The killer had been apprehended and is being interrogated by the Police. Actually the neighbour may have had nothing to do with the killing. But the newspapers have come to their own conclusions already. In fact such a conclusion is no conclusion at all. It is the opinion of the journalist who wrote the piece to the paper. But people believe what is stated in the paper as the truth. People get conditioned to what they see on the print media. People believe what politicians utter even if they do so with ulterior motives. Religion teaches us to be careful when coming to conclusions. Truth might be something but each person sees it from his own standpoint, predilections and conditionings. To be aware that we could be wrong is to be religious. That humility every religion teaches us. If suppose the real culprit who is other than the neighbour with regard to the murder I mentioned earlier were to be caught, then would you not see yourself in poor light for having believed the opinion of a foolish journalist or a partisan reporter? So the first matter I would impress upon you from the standpoint of Religion, Hinduism or otherwise, is â&#x20AC;&#x153;please have humility.â&#x20AC;? Always be careful in coming to conclusions which might hurt another person. Get your facts into order, get your database

Justice C.V. Wigneswaran

correct, but be careful in coming to your conclusions. Until you are sure, your conclusion should be â&#x20AC;&#x153;May be so, may be not. Let us investigate.â&#x20AC;? That should be the spirit. All conflicts arise in our minds. We should therefore learn to keep our minds clear and alert. So those of us who are interested in conflict resolution must learn to keep our minds dispassionate and incisive. The concept of conflict could mean differently to different groups. It is often considered synonymous with violence. Thus prevention, management, resolution and/or transformation of violent conflict would be our concern today. But violent conflict need not necessarily mean the resortment to violence in one form or another. Violence occurs when parties to a conflict prefer not to attain their goals peacefully. But there could be structural violence. There could be situations where unequal, unjust and unrepresentative structures are put in place which prevent groups of human beings from realizing their full potential and which structures favour one group over the other. Here the conflict is latent. You throw a stone into the placid waters of a lake and it necessarily creates a disturbance on the even surface of the lake. So we must identify inbuilt or artificially enacted structures in society which could cause conflict which might escalate to violence. If we could identify and prevent or adjust, resolve or transform such structurally in-built latent violence, that would go a long way in preventing violence in society. This is where a proactive behaviour on our part anticipating in advance the consequence of our emotive and selfish actions could prevent conflict and calamities in the future. All of you are aware of the circumstances under which the Sinhala Only Act was promulgated. Mr. S.W. R.D. Bandaranaike who had preached federal form of government for Ceylon when he passed out from Oxford University, having at that time understood the background of social, cultural and other differences between

Some Thoughts on Hinduism

the Kandyans and the Low Country Sinhalese, between the Tamils of the North and East and the Sinhalese in general, in order to garner the support of the Sinhala voter throughout the Island, who was the dominant force at the hustings proclaimed “Sinhala language within 24 hours” as his political slogan. The Sinhala Only Act was a structural innovation which laid the foundation for conflict and violence. He soon realized this and entered into the Bandaranaike-Chelvanayagam Pact. But unfortunately 200 Buddhist Priests pressured him outside his residence and paved the way to the tearing down of the pact. Worse still was the reason he gave for his capitulation to the Buddhist Priests. He blamed the Tamils for resorting to acts of violence. If we install legal or administrative structures which would prevent one set of human beings realizing their full potential, we would lay down the foundation for latent violence which even after fifty years would be festering and foisting actual violence on society. The Hindu Epics referred to such situations and consequences of not identifying latent structural violence. The Pandavas were five brothers. The Kauravas were 100 brothers. They were the children respectively of two brothers who had each a claim to half the kingdom. The eldest of the 100 brothers Duryodana had taken charge of the entire kingdom by deceit and refused to recognize any rights on the part of his five cousins. Krishna tries to mediate. Krishna asks for half the kingdom for the Pandavas. Duryodana refuses. Krishna asks for 5 villages at least. Duryodana refuses. Finally Krishna asks for 5 houses for the Pandavas to occupy. Duryodana says not even the space taken by a pricking pin on a plot of land, would he part with. Krishna then said, ‘get ready for war’. Duryodana had installed the latent structure which finally ended as the violent Mahabharatha War in which the five brothers won and the 100 brothers were all killed. The refusal to share power reasonably and legitimately finally destroyed the entire Kauravas.

Justice C.V. Wigneswaran

Hinduism teaches many a social lesson through stories and fables which carry allegorical meanings. Krishna was trying to point out to Duryodana for example that there was space between the challenge of the inevitability of power-sharing which he faced and Duryodanaâ&#x20AC;&#x2122;s response to such challenge. Duryodana having taken full political power into his hands was not prepared to relent. He was not prepared to share his powers. If only Duryodana knew how to respond positively, whatever his emotional predilections were, the Mahabaratha War could have been averted. He failed to look at the problem dispassionately. He failed to use his creative imagination to anticipate in advance that this response was going to affect the lives of lakhs of people. He failed to ask his conscience whether his refusal was value-based or emotive and therefore destructive in the long run. He lacked the determination and courage to decide on the right course of action in the best interests of society as a whole. Mental prejudices create hurtful feelings in us. We must be aware of what is taking place in our minds. That is part of religion. Self awareness is Religion. While Buddhism without bringing in the concept of God induces its votary to examine every aspect of his Self, the other religions including Hinduism by proclaiming the concept of Omnipresent, Omnipotent and Omniscient Divinity invite their perspective followers to examine their Selves closely in relation to Divinity and the world in General, Who am I? What am I? Why do I behave in a particular way? Am I a conditioned being? What is my responsibility towards the â&#x20AC;&#x201C;World and the all Supreme Divinity? These are questions which need to be considered. All these religions preach concern for all humanity. Christianity preaches Christian Love which is to love thy neighbour as thy self. Islam preaches brother-hood of man. Buddhism preaches loving kindness to be extended to all beings. At the base of all such philosophy is the concept of Ahimsa preached by Hindu Sages of Vedic times, thousands of years ago.

Some Thoughts on Hinduism

Ahimsa teaches us to resolve our conflicts with each other, without allowing hate and jealousy to get the better of us. “I” as a separate unit exists due to the presence of others. The concept of “I” and “Not I” leads to duality which is the cause for conflict. If we could bring all beings within “my” love, conflict would cease. Mahatma Gandhi once said, “I shall stand up to what is true, what is just, what is due but I shall not hurt another in wanting to get what I am entitled to get. I shall instead hurt myself. I shall sacrifice my comforts and hope that the inter-relationship of all beings, interdependence of human beings will force you to see the correctness of my perception”. This was his way of dealing with wrong perceptions and prejudices in the hearts of others. So the second lesson in conflict resolution is that we must learn to resolve our conflicts without hurting each other, without allowing hate and jealousy to govern our discriminate intelligence. This brings me to a third idea which I want to impress upon you. That is the idea of karma. The cycle of births and deaths, the idea of someone having to pay for his acts immediately or later has been a Hindu concept coming down from the time of the Vedas. Why an appreciation of the process of karma becomes so important today in conflict resolution is due to its certainty from a religious standpoint. Every act will bring with it a corresponding reacting consequence good or bad. The Hindus and the Buddhists have accepted this for centuries. In fact it is said that the idea of actions and their karmic consequences were very much part of Christianity but deleted at the Constantinople Conference in order to give a supreme place to the Church in Christianity. The idea of reaping what you sow is still very much a part of Christianity. What is relevant to us today is that if we recognize and imbibe in us a thought appreciating the various consequences of wrong acts and behaviour then we would be careful not to hurt others. To hurt others necessarily means to hurt yourself immediately or sometime later or even some lives later. Furthermore reincarnation

Justice C.V. Wigneswaran

(if accepted) could see to it that we are born in the future into the very community whom we hate today. A Buddhist Sinhalese could be born a Hindu Tamil tomorrow. Where is the permanency of our community, race, language or religion? There is the famous story of the Buddha after Enlightenment walking along with his disciples and I believe it was Devadatta who pushed a boulder from high above with the idea of killing the Buddha. The boulder did not touch the Buddha nor his disciples but a small stone hit the heel of the Buddha and it gave him physical pain. His disciples asked the Buddha why such a calamity should befall a Buddha. The Buddha smiled and said, â&#x20AC;&#x153;In one of my previous births I had amusedly watched fish caught by a fisherman struggling and dying in a basket. The glee I obtained by seeing the suffering of the dying fish had created karma. I am paying for that erroneous conduct on my part today.â&#x20AC;? Just imagine to what extent karma could extend in our lives! Every time we kill or even we think of killing or hurting others we are setting up a karmic time clock which will strike us definitely and certainly at a later date if not immediately. Religion teaches us therefore not to hurt others. To hurt another is to hurt yourself in the long run. That is the Karmic Law. This is why the Vedas eternally command us that we engender thoughts of love and well-being for every life around us: Sarve Bhavantu Sukhinaha Sarve Santu Niraamaya Sarve Bhadraani Pashyantu Maa Kaschit Dukha Bhaak Bhavet May all beings be happy. May all beings be contented. May we not hurt any one under any circumstances.

If we hurt others naturally such hurt evokes similar thoughts in others. Then we have a situation as we have now. Both sides wanting to hurt each other. Hurt does not mean only physical

Some Thoughts on Hinduism

hurt. Even mentally we could hurt others. We can talk of peace and ready ourselves for war. Our talk of peace has not meaning then. This is because our hearts want to hurt but words want to sing a different tune. Karma attaches to such thoughts. The final matter I like to impress upon you is the importance of society being based on duties rather than rights. A duty based society had been stressed by Hinduism from time immemorial. Our administrators and society leaders must realize that they perform a social duty while in public office. They seem more interested in their rights as parliamentarians, administrators, politicians, trade union leaders and so on. But they are never interested in their duties. This absence of a sense of duty among our society leaders gives rise to a sense of “me” and “not me”, “we and they”, “ours and theirs” which naturally lead to conflict. Leaders must instil a sense of duty in society by themselves showing the way, by performing their duties without fear, favour, partiality or bias. So let me conclude the Hindu standpoint by saying that there are five matters that could be taken into consideration when dealing with the question of conflict resolution. Firstly–to understand that the difference lies among warring factions due to their imperfect or warring perceptions and it is not erroneous to say that truth can be seen by different persons from different standpoints and therefore discussions leading to understanding of each other’s points of view could bring warring factions close to each other. In such discussions care must be taken not to infuse selfish and emotive standpoints but to rise above to see the path leading to peace and prosperity. Secondly – hurting others or causing himsa to others necessarily bring hurt and himsa to us in return and therefore we must deliberately cultivate an attitude of loving kindness which is Ahimsa. This is stressed in Buddhism too. And I find it difficult to comprehend as to how Buddhist priests are able to talk of war and

Justice C.V. Wigneswaran

himsa and yet take shelter under the Buddha – the Enlightened Being, who never hurt another with his thought, word or deed. In one of his previous births the Buddha feeling compassion for an old and feeble tiger gave himself as succour or food for the hungry animal. Such was his love for other beings. Thus human attitudes on our part necessarily attract human response from others. Thirdly – I must stress the idea of karma or karmic consequences which must impress upon us the fact that causing hurt to others would in the long run hurt us. The latest book on Lee Quan Yu titled “Lee Quan Yu -the Man and his thoughts” refer to him saying that Ceylon took wrong decisions earlier because of weak and wrong leaders and the consequences are seen now. While Sinhala was brought in within 24 hours as State language in Ceylon, Lee Quan Yu after much deliberation made Chinese, Malay, Tamil and English as state languages in Singapore. The consequences of understanding the other man’s needs and acting magnanimously are seen in Singapore today while the consequences of partisan, parochial and selfish actions to hurt the other person are seen in Sri Lanka today. If Sinhala was made the official language of the seven Southern provinces and Tamil of the Northern and Eastern Provinces with English as the link language in 1956, Ceylon would have become the cynosure of all nations today; because basically we are a peace loving, fun loving, yet an industrious Nation with such stupendous natural resources. Fourthly I must say that Hinduism and Buddhism stress that all beings must be happy. But while paying lip service to this idea, we are building up hatred for each other. Hatred begets hatred. Doubt begets doubt. Fraud begets fraud. We must remember this. Let us therefore be true to ourselves. Then the next man will believe us. Happiness comes from giving not taking. Fifthly and finally I must reiterate the importance of shifting our social outlook from one based on rights to a society based on duties. An action performed as one’s duty, leads to co-operation

Some Thoughts on Hinduism

and contentment. But to stress one’s rights could mean conflict and contest. Change of heart therefore my dear Brothers and Sisters, is the ultimate panacea for all conflict resolution from the standpoint of all religions. Hinduism in no exception. (Bandaranaike Centre for International Studies. Panel Discussion on ‘Religion and Conflict Resolution’ on 17th March 2007 at the BCIS Auditorium)

2 A Path to Purposeful Living

Akanda Mandalaakaaram Viyaaptham Yena Charaacharam Tatpadam Dharshitham Yena Tasmai Shree Gurave Namaha Mr. Perampalam, Mr. Shanmuganayagam and my dear brothers and sisters! It was Subramania Bharathiar who said, ‘jpwkhd Gyiknadpd; ntspehl;Nlhu; mij tzf;fQ; nra;jy; Ntz;Lk;” “If our poetic ability is indeed prestigious, foreigners must revere it”.

He went on to mention the Tamil poets who outdid all others the world over‘ahkwpe;j GytupNy fk;gidg; Nghy; ts;Stu; Nghy; ,s’;Nfhitg; Nghy; G+kpjdpy; ahq;fWNk gpwg;gjpy;iy cz;ik ntWk; Gfo;r;rp ,y;iy” “Of all the poets none have been born in this world to equal Kamban, Valluvar and Illango.

This is true and not a panegyric laudation”, he said.

Some Thoughts on Hinduism

Therefore the book launched today fulfils one of the dreams of Subramania Bharathiar. This free translation of Thirukkural into English makes it possible for foreigners to ferret through it and felicitate its author. We have had many foreigners of great repute who had already imbibed the intrinsic immortality of the contents of Thirukkural and informed us of their innate impressions. â&#x20AC;&#x153;The Kural is an integral painting of a civilization which is harmonious in itself and which possesses a clearly recognizable unity.â&#x20AC;?

said Dr. G.U. Pope who came as a Christian Missionary to India and fell in love with our literature after he studied, Tamil. He read the Thirukkural with avid interest and translated it into English. In this line of English translators of Thirukkural starting from Dr.G.U. Pope comes our author today. In fact he has recognized his indebtedness to Dr. Pope in his publication. Mr. Perampalam is one of us, born and bred in Sri Lanka, who emigrated to foreign climes but did not lose his touch with Tamil Literature. That is indeed praiseworthy. It is our duty therefore to give all encouragement and fillip to publications of this nature brought out by our brethren in foreign countries. Such books give an insight into our ancient literary assets and have a readership encompassing the whole world. The world today has shrunk to such an extent that it is referred to as a global village. Communication systems by road, rail, air and electronics have brought every nook and corner of this world to our doorstep. No more is our literature ours only. It belongs to the world. If some of us are propagating the treasures in our ancient literature to the world at large daring to keep in touch with our indigenous invaluable literary inheritances even after acquiring a relatively peaceful and economically satisfying foreign residency, we need to be congratulated. Our author Shri Perampalam thus deserves our heartiest congratulations for

Justice C.V. Wigneswaran

assiduously pursuing the publication and launching of this book today. I have divided what I wish to say today in this Chairman’s Address into three categories viz. past, present and future. Past would deal with the Original text Thirukkural and its author Thiruvalluvar. Present would deal with the book launched and its author and Future would discuss what steps need be taken to ensure that more such publications by members of the diaspora are made available to us in the future. The Past Poetess Auvaiyar in praising the Thirukkural said ‘mZitj; Jisj;Njo; fliyg; Gfl;bf; FWfj; jwpe;j Fws;” Each stanza has delved deep into the most subtle regions. Yet it has superimposed the macrocosm and encapsulated such vast knowledge within the two lined kural.

Thus Auvaiyar credits Valluvar with deep and wide knowledge and linguistic brilliance too. The date of Thiruvalluvar seems to be around the beginning of the Christian era. I want this audience to ponder as to what type of religious moral and cultural ambience would have pervaded or preceded the Tamilian society of that time, that it could have produced such a wonderful religio-philosophic sacred scriptural masterpiece. To say that he simply brought out such an outpouring of a complete system of religio-philosophic knowledge in such chaste Tamil solely from his intellect or intuition would be hard to believe. Unless the Tamilian society had reached a very high stage of development and in its holistic view of society stressed certain cardinal values, morally and ethically sound, a poet would not have had the wherewithal to progress. Suppose we ponder

Some Thoughts on Hinduism

– could the Veddahs of Sri Lanka of yesteryears as well as the present era have created or create such a text? I doubt it. The Tamilian society of that time, its values, its norms, its outlook and standards had developed to be of such high calibre that it was possible for the Tamils to produce a Thiruvalluvar at that distant past. I have a purpose in referring to this matter. Firstly the local communities in Sri Lanka, specially the majority community have no idea of the ancient traditions and outlook of the Tamils. May be the contemporary Tamil society has failed to reflect in its behaviour its ancient literary traditions. These communities do not know anything about the antiquity nor the superlatively bright literary inheritances of the Tamils. There was a famous lawyer in his abject hatred for the Tamils referred once to all Sri Lankan Tamils as mere scavengers who were brought to this island by the Britishers. Thiruvalluvar belonged to the weavers’ community. Weavers or Scavengers if they could have produced a Thiruvalluvar or a Nanthanar indeed the society they belonged to must have been nurtured in noble ideas and traditions! The Tamil proverb goes‘rl;bapy; ,Ue;jhy;j;jhd; mfg;igapy; tUk;”

“Spoon reflects only what is in the utensil.” Secondly I like to point out that the Tamil literature available today belongs to the Third or Last Sangam Period and may be later Second Sangam Period only. There is almost a five thousand year gap between the start of the First Sangam Period and the end of the Second Sangam Period. The Tamil society had developed through that time-space though their articulated literature is not available today. May be the vestiges of such literature of that earlier period lies embedded under sea in the Indian Ocean. Lemurian Continent is spoken about. Research on it is still incomplete. Many tsunamis have been referred to. I know of a very rich couple who were very close to the King of Brunei, after the husband’s

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retirement took residence in Kalkudah. He had saved very valuable books in English and Tamil in his newly built house which was close to the sea. The 2004 December 26th tsunami simply plucked and took away not only the lives of the old couple but all his invaluable books too. How many such tsunamis had sacrificed the vestiges of our literature to the sea, we still have not assessed. But the fact remains that it was only an enlightened society with a long developed history, could have produced a Thiruvalluvar, Ilango and Kambar. The Tamil language itself had blossomed out to such an extent as to be the beautiful pliable linguistic instrument in the hands of these great poets. So Thirukkural which is the subject matter of the book under review is a concentrated, encapsulated expression of the morally, culturally and religiously splendorous ancient Tamils. We the modern Tamils are the rich inheritors of such antiquated splendour. The Present We now come over to the book that is being launched today. There are four well known speakers due to pronounce their critical analysis of the book. I am therefore leaving the book in their safe hands and moving over to the author. Having retired as Chief Editor and Head of the Tamil Division of the Educational Publications Department in Sri Lanka he later joined the Tanjavur Tamil University as an Associate Editor, Publications. In 1986 his services in developing Tamil language as a fit medium of education was recognized and honoured by the then Tamil Nadu Government. Having been the first Lecturer who taught Law in Tamil at the Law College, Colombo in 1971 when such pioneering efforts were unknown even in Tamil Nadu, I have had regard and respect for those who have striven to adopt or urged others to adopt the Tamil Language as a medium to explicit modern expressions of knowledge found in other languages. But what is laudable about our author today is that after becoming a naturalized US citizen living in the State

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of Michigan, he had not forsaken his language and its literature like many a Sri Lankan Tamil I had met abroad. No doubt Dr. Auvvai Natarajan, the reputed Tamil Scholar, had urged our author to make a contribution towards the propagation of Tamil Culture. But in the ambience of relative peace and economic well being in a foreign country one could have jettisoned all ideas of contributing towards the propagation of Tamil Culture. His love for Thirukkural and the Tamil Language and his desire to share the contents of a text which was in his mother tongue with others speaking the English Language have helped us to have this book entitled “A Path to Purposeful Living”. Thirukkural is universal and not tethered to any particular dogmatic belief. It teaches us to live purposeful lives. But we must have the will and determination to do so. While translating the kurals the author also explains the purpose of most of the kurals thereby stressing the importance of following the morals and exhortations laid down in the several kurals with determination. For example the 81st stanza refers to Hospitality – virunthombal. The Tamil Original says: ‘,Ue;Njhk;gp ,y;tho;tnjy;yhk; tpUe;Njhk;gp Ntshz;ik nra;jw; nghUl;L” The free translation in the book under review says “A householder happily settled in life marital has also a societal duty to do. When the deserving come seeking aid vital he must treat them well and contribute victuals too.” Is there a happier purpose in life than giving aid so critical?

The last line you would see is explanatory of the kural. The kural in the original simply states marital life imposes the duty of hospitality. We might even say that the kural in question declares that the whole purpose of marital life is to aid others. But the question at the end of the translated stanza asked by the author is “Is there a happier purpose in life than giving aid so critical?” We could answer that

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question only if we assiduously follow hospitality as a duty in life. If the author expected a favourable reply to his question it would mean the author speaks from experience or acquired knowledge to pose such a question. Thus the author not only freely translates the meaning of the kural in question but also goes further and impresses on the reader that there is no happier purpose in life than aiding others. This aspect of the translated text is its specialty and the members of the audience are recommended to read this free translation for the understanding of the Original Thirukkural as well as to appreciate the authorâ&#x20AC;&#x2122;s view on its contents. The Future We must not forget that the author of this book had a similar childhood and adolescence as many of us in this country. It is after 1983 that he emigrated as many of our kith, kin, brothers and sisters did. The more concerned or even vociferous segments of the Diaspora today consist of such people as our author. But the next generation or more certainly the generation following the next generation, would be born, bred and educated in foreign climes. Will they forget language, culture, the Hindu Religion, their individuality and so on? In Madagascar or South Africa I am told the Hindu Tamils there, are singing the thevaarams written out in the English language. They know no Tamil. When I joined the Law College and it was so even when Shanmuganayagam Aiya joined the Law College, a credit in the Latin Language was compulsory. It is no more so. Similarly Tamil as a language might be forgotten by the future generations of Tamils. I had an American lawyer, a young girl and a friend of my son in Boston who visited us recently. I asked her where her parentage was from. She said somewhere in Hungary, somewhere in Germany and mentioned some other countries too. I asked her what languages other than English she knew. She had studied French. That is all. She knew no language spoken by her forbears. I know of upcountry Tamils in Wattala

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area today who have studied Sinhala, changed their names to sound Sinhala and admitted their children to Sinhala medium schools. Alahiyaperumal would soon be Alahapperuma and they would be fighting to drive the Tamils out of Sri Lanka! There are some interesting books which trace the names of our Sinhalese brethren to their original Tamil names. But those Tamils speak no Tamil now. Some of the descendents of the diehard Tamil Munis from Madurai who came over to Crown King Dharmapala three hundred years ago are now in the forefront of the fight against the Tamils of Sri Lanka! My question is what steps are to be taken to impress the importance of learning the language of Thirukural, Silappathikaaram and Kamba Ramayanam on the younger generation. Would they have to depend upon translations only in the future to understand these texts? We cannot advise the Diaspora on this matter. They have to decide. Let us hope that they would decide to take steps to pass on the literary treasures of the Tamils with the Tamil language and not through translations only. May I suggest a few little steps among others you may be privy to, to be taken in this regard. VCDs giving correct pronunciation in Tamil etc. could be introduced among children born to erstwhile Tamil parents to introduce their traditional language to them. They could be given incentives to study their language as well as the ABC of their traditional religions. Those interested could be given scholarships to come over to South India or Sri Lanka to do further studies. There should be job opening for those who qualify to pursue their linguistic acquirements and achievements profitably. High profile units of translation of ancient Tamil texts into English as well as Tamil translations of English and other languages could be established. Constant cultural exchanges between us and the Tamil Diaspora must be arranged and promoted. It is my view that a classical language such as Tamil must not follow the unfortunate predicament of classical languages such as Sanskrit and Latin.

Justice C.V. Wigneswaran

I am thankful to the organizers, especially Shanmuganayagam Aiya for giving me this opportunity to chair this meeting. May all beings be happy! (Chairman’s Address, “A PATH TO PURPOSEFUL LIVING” A free Translation of Thirukkural into English by Shri V. Perampalam alias V.P. Palam of USA on 9th March 2008 at the Siru Arangam, Ramakrishna Mission, Colombo 6)

3 Our Quest for Unity, Communal Harmony and Nation Building

Akjnaana Timiraandhasya Jnanaanjana Shalaakayaa Chakshurum Miilitam Yena Tasmai Shree Gurave Namah Dear Brothers and Sisters, Thank you very much for those laudatory remarks. I am not sure whether I deserve such praiseworthy comments. But certainly I am happy to be amidst you at this Launch of Website function today. Faiz and Shibly, two of the Trustees of the Sailan Muslim Foundation are old friends. They both had been interested in harmonizing themselves with the larger community of human beings and have done their most in the process of Nation Building. They have passionately pursued their community interests which they identified as those consistent with National Interests throughout their lives. Though I had tried to tread a similar path stressing on Tamil Rights not inconsistent with National Interests, may be because I had not learnt their Presidentâ&#x20AC;&#x2122;s Counsel art of couching ideas in careful, gilt-edged but dubious words, I have been subjected to in recent times to obdurate criticisms in the Sinhala and English mass media as well as the electronic media

Justice C.V. Wigneswaran

with a view to prevent me functioning in the Constitutional Council. The Tamil media on the other hand has eulogized me and lauded me like you in no uncertain terms and has posed the pertinent question whether my adversaries would prefer a diehard Sinhala Buddhist to represent Tamil interests in the Constitutional Council. The controversy is topical and hence I took the liberty to refer to it. Be that as it may, I am certainly interested in promoting communal harmony, ethnic harmony and also religious harmony having been inter alia a founder member of the Congress of Religions which subsequently got incorporated by Act No. 13 of 1970. But I am also conscious of the deleterious effect of the deliberate acts and actions of certain powerful elements of the Sri Lankan society. I should therefore like to start my speech on a note of caution even at the risk of this audience passing negative comments against me initially. Let me refer in this connection to a relative of my mother, Sir Ponnambalam Arunachalam who was an inveterately passionate champion of national unity, communal harmony and nation building, one who was interested in a united Ceylonese nation almost to a fault, a hundred years ago. His name came to mind the moment I read the theme for today’s orations by the Guest Speakers in your programme sheet – “Our quest for Unity, Communal Harmony and Nation Building”. Let me tell you how his intense desire for a united Ceylonese nation was checked and blunted by some of our so-called National leaders of that time. We could learn a few lessons from his experiences. Let me therefore quote from Volume II of the book on “The Life of Sir Ponnambalam Ramanathan”. Chapter 21 of that book had been dedicated to the life of his brother Sir Ponnambalam Arunachalam . At page 529 its author has this to say,

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“The two major communities of the Island, the Sinhalese and Tamils, who had under his leadership worked shoulder to shoulder for the achievement of National Freedom, had, when freedom was in sight come to the parting of the ways. It now dawned on him (that is Sir Arunachalam) that he had reckoned without the host, that he had been taken for a cozy ride. He had all his life bargained for a free and united Lanka but alas saw a free and divided one. He had toiled indefatigably all his life for the creation of a national state in which all the elements of its population would get an even deal, enjoy equal rights and liberties, share equitably the fruits of their common motherland and live in mutual amity, goodwill and fellowship…….”

(unquote). Such sentiments, I believe are in consonance with those which fire your minds and imagination today to support the launching of Sailan Muslim and discuss the theme enumerated in your invitation. For that reason I should like to continue further to draw parallels between your sentiments today and those of Sir Arunachalam a hundred years ago. I quote again“Arunachalam believed in the unity and brotherhood of Man, in the fellowship of peoples and nations, in the integration of all racial, religious and linguistic groups into one organic whole”. (unquote)

I refer to Sir Arunachalam with a purpose. However noble and sincere our thoughts and actions may be there could be the danger of others not thinking on similar lines. In fact their perception could be diametrically opposite and critical of yours. This could certainly lead to what took place to Sir Arunachalam – a veritable catastrophe! Please forgive me for quoting again – I quote “Through all his long and illustrious career, his (i.e. Sir Arunachalam’s) thoughts and actions ran along national lines, while those of some majority leaders ran consistently and resolutely along racial and communal lines. Arunachalam was

Justice C.V. Wigneswaran

one of the staunchest champions of territorial representationâ&#x20AC;? (unquote)

What that meant was the Ceylonese Legislative Council under the British around the time of the First World War was undergoing transformation. The Official majority in the Legislature which from the beginnings of British Rule had held oppressive sway for almost a century was presently being superseded by Unofficial majority. The Constitution of 1921 of which Sir Arunachalam was the principal architect, marked a striking departure from the traditional pattern of Colonial rule and constituted a spectacular advance on the road to Independence. Prior to the passing of that Constitution, Sir Arunachalam had played the honest broker and it was entirely due to his stature and integrity that a compromise had been brought about between the two major communities. What happened was that the Jaffna Association which looked after the interests of the Tamils as you are presently engaged in looking after your communityâ&#x20AC;&#x2122;s interests, refused to be drawn into the controversy regarding territorial representation in the Legislative Council raging at that time. From the inception of British Rule communal representation had been the sole safeguard of minority rights. That meant the British looked after each community, big or small, as an entity. All communities were therefore important and equal. But the majority community leaders were canvassing for territorial representation saying such a representation would lead to the emergence of a united and well integrated Ceylonese Nation free of all taint of racialism or communalism. None realized clearly at that stage that the majority community leaders had a mono ethno-religious dictatorship in mind. The minorities were expected by them to fawn and cringe around the trunk of a tree like creepers! Nevertheless the two communities in the early part of the last century stood for different types of representation, the Sinhalese

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for territorial and the Tamils and other minorities for communal representation in the Legislature. The Tamils were quite rightly apprehensive that territorial representation would give the whip hand to the majority community and the minorities would then be completely engulfed by such an arrangement. Yet a united agreed programme of Reforms had to be presented to the British to clinch a favourable Constitution. If there was one person who could accomplish that miracle of a common petition by all communities, it was Sir Arunachalam. By reason of his intellectual and moral stature, by his lifelong advocacy of the cause of national freedom and sovereignty, by his untiring labours on behalf of the underdog, he exercised a peculiar fascination on the minds and imagination, not merely of the elite of the country but of the common man too. The Sinhalese leaders knew that, and therefore promptly set to work. These leaders then and now, have practised the art of getting others to pull the chestnuts out of the fire quite successfully! To allay the fears of the Tamil leaders, to reassure them, Sir James Peiris who was President of the Ceylon National Association and E.J. Samarawickreme who was President of the Ceylon Reform League addressed a missive in writing to Sir Arunachalam pledging themselves to actively support a provision for the reservation of a seat to the Tamils in the Western Province. Sir Arunachalam on the strength of this written pledge pressurized the Jaffna Association to come within the fold of the Ceylon National Congress, a merger of the Ceylon National Association and Ceylon Reform League, to make a common demand for territorial representation. He pointed out that out of the territorially elected sixteen members for the whole of Ceylon there would be three seats allocated for the Northern Province, two for the Eastern Province and one for the Tamils in the Western Province. In fact similar arrangements for the Mohammedans (thatâ&#x20AC;&#x2122;s the word used then for the Muslims) in

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the Western Province had been promised by the Congress leaders according to Sir Arunachalamâ&#x20AC;&#x2122;s letter. The Jaffna Tamils relented on the strength of his intervention and the written pledge of the Sinhalese leaders. Today a section of the Tamil people are refusing to forgive Sir Arunachalam for having pressurized the Jaffna Tamils into an arrangement which ushered in slavery to the Ceylon Tamils for all times. I shall explain why in a while. The Ceylon National Congress was then born on the 11th of December 1919. It became the accredited mouthpiece of all communities. A substantial measure of reform was granted consequent to the united appeal of the Ceylonese. Thus the new Constitution of 1919 had in it the germ, the pith and marrow of responsible government for Ceylon. Once such power was obtained by the majority community they disowned Sir Arunachalam. They voted him down from the office of President of the Congress and voted up Sir James Peiris. But Sir Arunachalam, the thorough gentleman he was, had no, hesitation in heaping high tributes to Sir James when the latter succeeded him not realizing what was in store. When general elections were announced thereafter in the country everyone thought Sir Arunachalam would be elected for the City of Colombo now that he had relinquished his office in the Congress. But the Senanayake Brothers had other ideas. Both FR and DS coaxed Sir James Peiris to announce his candidature for the City of Colombo. Sir Arunachalam gracefully withdrew. But on inquiring why Sir James had gone back on the solemn pledge given in writing to accommodate a Tamil for the Colombo seat Sir James said when he made the pledge he was President of the Ceylon National Association but now he was President of the Ceylon National Congress. Therefore he said he was no longer bound by his written pledge! The Sinhalese leaders went further. They directed the Sinhalese electorates to nominate only Sinhalese

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candidates for election. Further, they objected to the provision of any safeguards for the Ceylon Tamils on the ground that Tamils like the Sinhalese and unlike any other people of the Island were themselves a majority community in their areas of residence in the Northern and Eastern Provinces. Today that argument about Tamils being majority in the North and East is being retracted and repudiated by our Leaders after intense State Colonisation and militarization of the two Provinces. Of course now even history is being distorted to project an imaginary ancient Sinhala Buddhist occupation of the North and East forgetting the Demala Baudayos who occupied those areas according to Professor Sunil Ariaratne. It has been forgotten that Buddhism is not the sole concern of the Sinhalese, the Tamils at a certain stage having converted from Hinduism to Buddhism and thereafter with the resurgence of the Bakthi cult in South India reconverted to Hinduism. You may wonder why I have chosen to play a discordant note at a function of this nature where unity, communal harmony and national well being of our Sri Lankan society should be stressed. I want you to remember an important fact. It is the minorities who are very conscious of camaraderie, fellowship, unity, communal harmony and so on. When power falls into the hands of a community by virtue of their superior numbers all thoughts of unity among such community are directed towards the integration of the minorities with them, the majority. All thoughts of communal harmony are directed towards the minorities per force having to be harmonized with the culture and thought processes of the majority. Nation building becomes the development of the areas of residence of citizens of the majority community subject of course to that community condescending to throw a few crumbs to the minorities who had to be tolerated to keep the faรงade of respectability based on humane considerations in tact. The fact that every citizen belonging to this country has a

Justice C.V. Wigneswaran

fundamental right to be classed as an equal to every other citizen of this country gets lost sight of. Therefore I should like to commit to you a suggestion. While we educate the so called minorities through the website Sailan Muslim, we need to educate also those who have taken control of political power in this country in order that they may understand and appreciate their responsibilities and duties. In this connection I like to refer to Chapter VI of our Constitution which sets out the Directive Principles of State Policy and Fundamental Duties. Unfortunately after the enumeration of these principles and duties in Articles 27 and 28, Article 29 states that these principles and list of duties earmarked for those wielding State Power are not justiciable. Therefore the laudable principles and duties have become mere cosmetic insertions in our Constitution. So my dear brothers and sisters, such is the environment in which you have most nobly and responsibly ventured out to articulate and promote the legitimate interests of the Sri Lankan Muslims that are consistent with the National interest. If you could ensure that your Website would educate those who matter, those who hold power and position, those who manipulate political and administrative decisions in this country, then certainly much benefits could be expected. Of course such persons must be prepared to hear you and learn from you. Because you are free from political bias and yet able to reach out to the members of your community may be those in power would need your ears themselves. So reaching them might not be so difficult. But the moment your members fall prey to machinations by politicians you would not know what hit you. It has happened to your politicians and our politicians. It could happen to you too. No doubt educating our kith and kin and other minorities is a must in these days when much is being swept under the carpet for fear of falling from grace â&#x20AC;&#x201C; grace of powers that be. The minorities must know and be aware of their rights and duties,

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privileges and responsibilities. Yet they would not be able to get their redress in the event of violations unless those who matter are enlightened and sympathetic. Today only pretensions and prevarications, pampering and pandering seem to bring results from powers that be. Someone posed a question the other day – “What sort of a democracy do we have? A government of the thugs, by the thugs and for the thugs?” He asked, Let us hope that thuggery does not become the order of the day. Educating our people that an aggrandizing spirit coupled with the will to dominate could bring much harm to society, should be a priority. Discussions based on mutual respect and understanding could achieve much more. Yet we must not forget that there are many sympathetic and enlightened persons among the majority community today in Sri Lanka who recognize that this country cannot progress unless the rights of all minorities are recognized and safeguarded. May your website strengthen the understanding and awareness of these decent persons who are humane at heart and bent altruistically. Unless we strengthen those persons from among the majority community our exercise may not succeed to the extent we expect. If by this launching of your website you could galvanise the support of your community as well as the enlightened sections of the other communities we could march confidently towards a united, wholesome, harmonious enlightened nation of diverse peoples. Islam means to surrender to the will of God. Muslim means one who submits to God, coined from the Arabic word salma –to submit. Let us submit to the will of Almighty and may He direct us on the correct path! May God help you in your noble venture always – Thank you. (Guest Speaker’s Address, SAILAN MUSLIM - Launch of Website Sunday, 5th April 2009 at 4 p.m. at Orchard Building, Colombo. 6)

4 His Holiness Swami Shanthanandaji

Gurur Brahma Gurur Vishnu Gurur Devo Maheshwaraha Gurur Saakshat Para Brahma Tasmai Shree Gurave Namatha Dear Brothers and Sisters! If Swamiji was living he would have been 75 years young today! I say young because he was always young at heart. My wife used to remember his birthday and year of birth by a process of association and exclusion. Her family members were born in 1924, 1944, 1954 and 1964. The series was incomplete by none being born in 1934. Swamiji being born in 1934 was included as a family member and then when the others’ years of birth were excluded Swamiji’s year of birth was known. Since my sister Yaso was born on the 7th of April we associated her date of birth and thereby knew Swamiji’s birth particulars without difficulty. Swamiji would refer to two matters when birthdays came. There is no death and birth to our souls and that our physical birthdays each year get us close to our death day! I believe a few reminiscences should be sufficient on this occasion. This Hall for example brings nostalgic memories of the number of satsanghs Swamiji had here. There was one particular meeting where we all danced here in this Hall including Swamiji. When great devotees of the Lord like Chaitanya Mahabrabhu get

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immersed in extreme devotion they dance. We all danced to some lively music throwing all inhibitions to the wind. The next day I went to teach the Law Students at the Law College. One of the lady Law Students asked “Sir! Shall we dance?” I was surprised because I have had certain amount of control over my class and this daring question was perplexing. Then I understood. Not to be outdone I said “No! I will decide when to dance!” Many Law Students then came to know of Swamiji and they started attending his satsanghs thereafter. Let me refer next to a few incidents where Swamiji helped people mysteriously. My wife’s sister was about 9 or 10 years old then. One day she found her face littered with pimples. This upset her and her mother. Swamiji had gone to their house and he asked the cause for their unhappiness. When told he laughed and said, “Oh! You are worried about these pimples?” he asked and touched her face. “Don’t worry. You will be alright” he said and left after Bajan at their house. Next morning my wife’s sister found the pimples missing from her face! There are so many incidents like this which have happened to many devotees. It would be nice if any of us have any such incidents to communicate, that we write and inform Mrs. Kamala Kailash so that they could be collected and shared among the devotees. Another such incident concerns Renga. As you know Renga to this day says it is Swamiji who took him away from a jet set life pattern and put him on the spiritual path. But the incident I wish to share with you concerns his illness. Renga had a stroke. He was unconscious. He was picked up from Kalubowila Hospital by Shan and taken to Durdans. As soon as Swamiji heard he came over to be with Renga who was unable to speak. Swamiji made it a point to be with Renga in hospital and soon the first word he could utter was “Swamiji”. After a few days Swamiji wanted Renga to get up and walk and come with him for a drive to Galle Face. Somehow the paralysed patient made it. He started walking!

Justice C.V. Wigneswaran

Around the same time the famous Baratha Natyam Teacher Kamala Johnpillai was in Hospital doctors having given up hopes. I believe Mrs. Malar Kandasamyâ&#x20AC;&#x2122;s daughter was a student of hers and therefore the Kandasamy family had come to know her and they informed Swamiji about her condition. He simply went into her room in the Hospital said some prayers and left despite the daughter not being too happy about a stranger coming in. Mrs. Johnpillai recovered and lived for some more time thereafter. It was Swamiji who taught us the Mrithyunjaya Manthra. I did not know how powerful it was until it was tried on another person who was left by the doctors to die. This lady was in a coma. When I was at her bedside Swami Atmaganaananda and Swami Rajeshwarananda of the Ramakrishna Mission also came there. Since we were told that this lady was expected to pass away any moment the three of us, the Swamis and I, chanted the Thryambagam Manthra 108 times. Next day the lady regained consciousness and it was much later that she passed away. The Mrithyunjaya Manthra, Swamiji would tell us is a powerful Manthra capable of protecting us wherever we are. The moment the Manthra is uttered it brings about a protective covering around us, Swamiji once said. Swamiji for the benefit of his devotees had taken over many an illness upon himself. This he did out of great compassion. He sacrificed his own health and I would say ultimately his own precious life for our sake. To lighten our karmic burden he did this for us. Shan told me that Swamiji used to say that like a Bodhisattva who is committed to the salvation of all spiritual aspirants in this world, that he would not merge fully with the Divine but will continue to foster the spiritual development and advancement of all his devotees from the higher Lokas so that we would learn to give up our petty quarrels and ego centered activities and surrender ourselves completely to the cosmic will and function joyously as humble instruments of the Divine.

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Once when we went to the Gampaha Gardens one of us asked a question from him “Do saints and sages too come to this world to work off their karma?” He said “No”. For example, he said, Swami Vivekananda came to this world out of sheer compassion for human beings. He would come again and again not due to any karmic compulsions but out of love for human beings. He would live the life of ordinary people but would sacrifice his entire life for the benefit of mankind. We could say Swamiji too has done the same by sacrificing his life for the sake of his devotees. The earliest incident I heard about Swamiji taking over others’ pain and discomfort was when he saved a pregnant woman crossing the road about to be knocked down by a vehicle in some part of Germany. He injured himself but saved that unknown woman. Swamiji was sick for a couple of days and then recovered. This was quite early in his life though after coming to know us. There are a number of stories like this we have heard about saints and sages. Actually they are true but science and rationalism are unable to explain this phenomenon of one person being able to take over the impending disaster faced by another. This is because the Western mind has looked upon each human being as an entity by itself having its own rights and responsibilities divorced from other beings. Such an outlook has contributed to their perplexity. They should realize that there is inter relationship and interconnectedness between all beings. Those saints and sages who have reached a high state of awareness could partake of the diseases and discomforts of others. The repayment expected by them from those who are helped by saints and sages is that they introspect and effect upon their lives a spiritual transformation which only would give them joy and happiness since they expect nothing else worldly from us. Let me finish with an interesting story that Swamiji once related to us which somewhat explains the inter connectedness of everything in Nature.

Justice C.V. Wigneswaran

There was this Lady Saint having her Ashram on the banks of the Narmada River. One day pilgrims from far off came in the afternoon while the food cooked for that day had been consumed and nothing was remaining. It would take a long time to cook again and the pilgrims were very hungry. The Lady Saint asked the sevaks to bring two buckets of water from the Narmada River. When brought, she covered them with a cloth and prayed to Mother Narmada asking her to help feed the hungry pilgrims. When the cloth was taken out one bucket had steaming hot rice and the other bucket contained sambar. The pilgrims ate to their heartsâ&#x20AC;&#x2122; content since the food was so tasty. Two days later Mathaji asked the sevaks whether they had returned the loan taken from Mother Narmada. The sevaks did not understand. She requested a bucket of rice and another bucket of sambar to be made. Then she asked the sevaks to take them and hand over the food to the Narmada River and empty the buckets. What mother Nature gave us we must return without fail, she had said. So too Swamiji when he prevents some ill effect falling on his devotees he takes them upon himself in order to let the natural flow of events and the law of karma to work smoothly. Dear brothers and sisters! Let us remember Swamiji today on his 75th birth anniversary with love and affection. Let us thank him for the lovely divine bajans he gave us. Let us thank him for the satsanghs he gave us explaining our religion and other religions to us. Let us thank him for the Temples of Fine Arts and Hotels Annapoorna. May his blessings be with us always! Om Hreem Shanthananda Hamsaaya Vidmahe Parama Hamsaaya Deemahi Thanno Hamsa Prachodayat. Hari Om Tatsat! (His Holiness Swami Shanthanandajiâ&#x20AC;&#x2122;s 75th Birth Anniversary short address on 7th April 2009 at Saraswathi Hall, Colombo 5)

5 Impact of Religious Leadership on Peace and Harmony

Gurur Brahma Gurur Vishna Gurur Devo Maheshwaraha Gurur Saakshaat Para Brahma Tasmai Shree Gurave Namaha Mr. Chairman, Venerable Thera, Honourable Panel Speakers, dear Brothers and Sisters! It gives me great pleasure to be associated with this Seminar. Though relatively new the Intercultural Dialogue Foundation has found it appropriate to walk in earnest towards an enlightened human society as your signet depicts â&#x20AC;&#x201C; indeed a step in the right direction. One thinks passionately today of Peace and Harmony only because the reality of our environment is war and disharmony. Throughout history we human beings have acted foolishly to precipitate war and disharmony and then when their effects become intolerable we yearn for Peace and Harmony while wallowing in misery and distress. At such times Religions have given leadership only because they had recognized the importance of altruism â&#x20AC;&#x201C; that is the principle of considering the welfare and interests of others.

Justice C.V. Wigneswaran

Worldly desires and attachments prompt our so-called social and political leaders to often indulge in selfism – which chiefly or wholly concerns with the welfare and interests of one’s own self, family or community usually accompanied by a disregard for others. When such indulgence lead to declivity, despair and despondency they turn to Religions wanting to know what went wrong. And Religions throughout history have pointed towards the opposite directions – that is altruism. When leaders of Mankind set their societies on the path of altruism there was peace and tranquility in such societies, but when they deviated and dabbled in selfism on a selfish theory of morals concentrating upon themselves, their families, their particular community and so on ultimately such behaviour led to disharmony, disagreement and discord. So the important matter I would like to impress upon you today is that when selfism predominates in human relationships there would soon be discord and disagreements. When altruism prevails peace and harmony would result. Let us next refer to the commonality of all religions in stressing the importance of altruism. Islam preaches brotherhood of man. All are equal at the altar of God. Yet if economic disparities among the people happen to be the reality of Life, Islam declares the raising of zakat-a tax of two and a half percent payable on certain kinds of property, the money so raised to be devoted to charitable purposes. Thus Islam considers the interest of others. Live and let live seems to be its fundamental, underlying lesson. Christianity preaches charity too. It stresses the disposition to think favourably of others and do them good. The spirit of Christianity is stressed by the phrase “Christian Charity”. Christianity’s lesson too is clear– “Live and let others live too”. Buddhism stresses on metta (loving kindness towards all beings), muditha (gladness at the success of others, and karuna

Some Thoughts on Hinduism

(compassion towards all beings)- again the stressing of living harmoniously and letting others to live with dignity. When we turn to Sanaathana Dharma or the Perennial Moral Testament which has been in existence for over 5000 years, which in modern times is referred to as Hinduism, there is a statement in Tamil in the Thirumanthiram which was given to the world over 2000 years ago which says, “Anbe Sivam”- “God is Love”. In other words it said there is no need to go searching for God – because God is Love. Therefore love other beings as you shall love yourself and your dear ones and then Divinity would come to reside where there is such a loving relationship. Loving others as thyself again is to live and let live. All major religions therefore stressed the importance of living and letting others live. The major lesson adduced by all religions therefore in order to bring peace and harmony in society has been to devise an environment in which all would pursue a policy of “live and let live”. Whenever such a lesson imparted by religions was lost on societies, where they instead stressed the pursuit of selfish values and goals, there had been chaos and violence in such societies. The reason is not far to seek. When I devise a scheme of society which would ultimately give benefit to me and my chosen relatives and supporters while you similarly devise a plan to benefit you and yours or even all others, naturally a conflict would ensue. But where I devise a scheme which benefits you and yours while it equally helps me and mine, there is little chance of conflict. It is as simple as that. Let me take an example. When formulating the use of indigenous languages for Ceylon in 1956, if the then Government took into consideration the fact that just as much as Sinhala was used in the Southern seven provinces by the majority of the citizens there, similarly the Northern and Eastern Provinces had used the Tamil Language and accordingly made Sinhala as the

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official language of the Southern seven provinces and Tamil the official Language of the Northern and Eastern Provinces or even declared parity of status to both languages, we could have avoided so many deaths and severe destruction in this Island up to now. In fact Lee Kwan Yew of Singapore asked our then Prime Minister Mr. S.W.R.D. Bandaranaike in the late fifties as to how he proposed to solve the language problem of his country which has only recently come out of the Colonial yoke. Mr. Bandaranaikeâ&#x20AC;&#x2122;s naĂŻve reply was that he had solved the problem by making the language of the majority the official State language. Mr. Lee had immediately shaken his head and said that such an action would be detrimental to the unity, growth and wellbeing of this country. On his part he made all four languages that prevailed in Singapore at that time as its official languages viz. Malay, Chinese, Tamil and English. In fact Mr. Lee had previously declared that he would make Singapore as economically strong and prosperous as Ceylon. To him Ceylon prior to 1956 was a model country. By making all four languages official and galvanizing the support of all sections of the Singaporean community Mr. Lee was able to prepare the elbow space for Singapore to proceed on the path of economic recovery and prosperity and today that country has outdone Sri Lanka in every sphere. But where are we? How did this country which was the cynosure of all, a happy prosperous country, slide down to what it is today? We are today at the brink of bankruptcy. Our valuable citizens are getting killed in an internal war. Did not the shortsighted selfish motivations of the then Government in making Sinhala as the sole State Language by Act No. 33 of 1956 forgetting that the Tamil speaking citizens were the majority in their areas of residence in the Northern and Eastern Provinces from time immemorial and failing to live and let live, contribute to the deterioration of this country economically and socially? Did we not prefer to dominate on selfish grounds and thereby bring about human misery, war and disharmony by our aggrandizing

Some Thoughts on Hinduism

spirit and our will to dominate? Just a consideration of the fact that the Tamil language was to the Tamils what Sinhala was to the Sinhalese would have driven us to pass laws on a live and let live basis and we could have saved Peace and Harmony in this Country. So if Religions are to give leadership to contribute to an atmosphere of peace and harmony, it is the stressing of altruism that would have a positive impact on society. This has been stressed by the Hindus from very early times. Let me set out the manner in which this was stressed by the Hindu Society from time immemorial. In seeking to do so, it is essential to distinguish Western and Eastern Ideals. The Hindu Ideals based on the wisdom of the ancient saints and sages were lost sight of and over whelmed and submerged by the Western Ideals based on the Rights of the Individual after the Colonial powers took control of the countries in the East. I am not blaming the Western Nations for that. I am only trying to point out that the ideals were different. From the middle of the 18th century a number of changes took place in the West. In England the feudal system got shaken up. In France the system fell with a crash under the might of the French Revolution. These sudden or gradual breakdowns brought about in the West a rapid growth of the mundane mind dealing with concrete objects. This was the reasoning mind, the questioning mind and the so called scientific mind. This mind takes for granted the ”I” principle or the ahamkara which sees differences everywhere. It distinguishes the “I” and the “you” and this separateness gets stronger and stronger. The strengthening of the feelings of the personal self started growing on the basis “I am myself ”, “you are yourself ”, “This is mine”, “That is yours” and so on. From this was born the Ideal of the Individual. Man was looked upon not as a part of the whole, a part of the Universe but as an independent man, as a self reliant self dependent being not depending on others

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but standing by himself with a right to exercise all his powers for his own advantage. The society thus became a group of self reliant, isolated individuals. Then the question arose what of the society in which such individuals lived. Jean Jacques Rousseau provided the answer with his Social Contract theory. He said “Man is born free”. Therefore none may command him except with his own consent. “Might was Right” was the corollary of Man being born free. If all are born free the strongest must survive and his might becomes the right. But even the strongest can sometimes get weakened. He might get old or feeble or diseased and weak. So Rousseau formulated the theory of a Social Contract. What that meant was that a man can give up some of his natural, inherent rights to do as he pleased to the society on a contract. That is in exchange for the protection of his other rights. Man would not take from others by force when he was strong if others would protect him in the enjoyment of his possessions when he was weak and feeble. That was how the modern jurisprudence grew on a contractual basis. That is “I shall not murder” or “I shall not steal” in exchange for the society too not murdering me nor robbing me and further the society punishing the one who murders or robs me. The entire fabric of laws, were built upon the theory of mutual agreement. No person may be ruled except with his consent was the basis of democracy. No person may have part of his property taken from him as taxes except with his own consent, was another facet of democracy. The Policeman came under the Social Contract. Normally if someone robbed you, you had the inherent right to knock him down and seize back the stolen goods. But now since the society looked upon you under this social contract you were asked to send for the Policeman. Thus the Rights of Man formed the basis of the Declaration of Independence by the American Colonies from the British Crown. It formed the basis of the French Republic. Thomas Paine’s famous

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“Rights of Man” became the battle cry of English Democracy too. So the ideal of the strong, free independent Man in whom various rights were inborn, inherent, incorporated became the foundation for the Western Ideal. Such an Ideal is not quite understood by the Easterners. They do not realize that to an Englishman, an American or a Frenchman on account of the historical conditionings they went through, tyranny and oppression are intolerable outrages. Such qualities on the part of the Governors are an insult to their personal dignity, to their self respect to their pride of individuality. The Christian Religion helped the evolution of the Western Ideal. Lord Jesus Christ had become a separate individual standing apart from humanity but helping the sinner by substituting Himself for him. He bore the penalty of his sins. A passionate gratitude to the Christ therefore arose in the hearts of Men, who saw in His sacrifice on their behalf an act of gracious voluntary love. Out of this gratitude grew a longing to do Him some service in return. Thus arose the trend towards Christian Charity – service to the poor and the suffering became the hallmarks of such Charity. Lord Jesus Christ had said “In as much as you did it to the least of these my brethren, you did it unto me”! So the building of hospitals, schools, orphanages, asylums, hospices, nursing homes etc became the outlets for Christian Charity. What this meant was Man stood apart and did service out of gratitude for the Lord who sacrificed Himself for mankind. That such a person was also a part of the humankind in which he did service was not taken note of. Christian Charity meant the ability and the desire of the free, independent Man doing service to the less fortunate. There was a sense of Egoism in this exercise. And that is what is important to take note of in today’s deliberations. Therein also, arose the so called virtue of patriotism. The citizen enlarged his “I ness” and “my ness” to include his country as “my country”. This enlargement transformed into a militant Ideal. Thus the West became famous during the last three centuries for men of action

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rather than saints, sages and philosophers. The militarism in their thoughts fanned the aggrandizing spirit and arrogance in their attitudes. The habit of looking down on all other countries and carrying their own ways of life everywhere made the English for example a much disliked Nation. Nevertheless there was a time when the Sun never set on the British Empire. The Ideal of the free, independent, self reliant Man standing apart took control of not only the Englishman’s imagination but almost the entire Western Civilisation. In such an attitude there was the seed of separatism, there was the seed of conflict, there was the seed of warring factions pointing towards disharmony. When the “I” Ideal grows it must conflict with similar egotistic Ideal of another. Thus you will see that the Ideal of free, independent self reliant Man of the last three centuries had the characteristics of selfism which invariably would lead to war and disharmony. The only Peace and Harmony that might be faced by such culture was one built on toleration. “I don’t like you, I don’t believe you, I don’t understand you and I don’t trust you but I will tolerate you so that we could keep the peace.” This type of peace is not genuine. It is not built upon understanding nor mutual respect. Thus such individualistic Ideal built up selfism. Now let us turn to the Hindu Ideal which had been nurtured by the ancient civilizations of India. In this regard I must confess Modern India in the hands of leaders oriented in the Western Ideals is fast becoming more Western in its attitudes and assertions. The Eastern Ideal I wish to refer to is the Ideal nurtured by our ancient saints and sages and followed more or less by the Indian Society until it was over shadowed by outside influences. The Eastern Ideal is embodied in one word. And that is the word “Dharma” which in English due to the want of a better word could be translated as Duty. This Ideal is basically a by-product of the Hindu Way of Life. The fundamental teaching of the Hindu Religion was Unity. Core of Hindu thought was that there was but

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One Existence in which all beings are rooted. However, varied the appearances, however different the forms and structures, all such differences branch out from a single trunk. Modern sub atomic researches have now confirmed the correctness of such an outlook. What it meant was that each person was but a part of a whole. Such a person was not independent. He or she was a portion of a vast interlinked and interdependent order. Such a person was not, as the Westerners thought, born free. On the contrary he or she was born into numerous obligations. Thus the happiness of the individual could not be divorced from the happiness of the whole. It was upon the harmony and due integration of the parts that the whole was able to be happy and contented. Thus an individual existed not for himself nor his separate ends. He existed for all and for the common ends. It is like a finger in a hand. It is part of the body. It exists in the body for the use of the body. A finger cannot call itself free to do as it pleased. It existed only for the body. So too Man was part of the larger society. If you think otherwise it would be the outcome of the illusion of separateness Under such a view of Man and society, it was but natural that the Hindu society stressed not on individual rights but rather individual duties. Man was expected to recognize all his obligations and live as a part of a greater whole not as an independent being. There was no need for a Social Contract which in any event was an artificial agreement or a legal fiction foisted on society. The truth was that every person was born into a society and with his birth obligations arose naturally. Though rights and duties are the two sides of the same coin the approaches were different. The perspectives were different. The standpoints were different. When I speak from the standpoint of Rights, I say, “This is mine, I demand it as my right”. But when looked at from the perspective of Duties, I would say, “This is yours. It is my duty to render it to you”. You would notice here the attitudes are also

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different. From the standpoint of Rights my attitude is one which is aggressive, combative and savours of separateness. From the point of view of Duties, it is an attitude of yielding, peaceful and tends towards unity. When we are nurtured by a sense of duty, we look at ourselves only in relation to others and we are interested in performing our duties and not in demanding anything for ourselves. The other important aspect of dutifulness is that one has to perform his duties even to the other who is undutiful. Under Rights, if you fail to recognize the others’ rights, then there is repudiation and the other person would break up any relationship he or she had with you. It is not so under Duty. The bond does not get broken even if one is dutiful and the other is not. The pith and substance of the Bagavad Gita is “Disinterested Devotion to Duty”. One does one’s duties whether the other person recognizes your action or not. The philosophical basis for this is that karma will look after the breach of obligations by the other. I need not do any harm to the other person. Thus from a Hindu point of view Religious leadership had been given from ancient times by the saints and sages setting up the norms and standards of behaviour for the society. They stressed on duties and obligations rather than on Rights and Privileges. Pease and Harmony could prevail only if we could negate our aggressive egos as far as possible and consider the wants and needs of the other person. In this connection self analysis is very important. Unless we understand our strengths and weaknesses and adjust ourselves to the environment and to those around us we must expect quarrels and controversies. It is only the person who is duty conscious, who could adjust to his environment properly. If our politicians without thinking of the next election and their chances of winning that election were to consider their duties towards the society today we could solve the ethnic question or for that matter any problem without difficulty. Let us hope our politicians and powers that be would at

Some Thoughts on Hinduism

least hereafter do their utmost to bring about a better future for our country where prosperity and national well being and amity would prevail. I thank you for your patient hearing. (Inter Cultural Dialogue Foundation Seminar on Impact of Religious Leadership on Peace and Harmony at Hotel Galadari, Colombo. on 08/04/2009. Presentation from the Hindu Standpoint.)

6 Guru Poornima

Gurur Brahma Gurur Vishnuhu Gurur Devo Maheshwaraha Guru Saakshaat Para Brahma Tasmai Shree Gurave Namaha My dear brothers and sisters! Those in dire need in a society, whether their need be financial, physical, mental, intellectual or spiritual should as far as possible be helped and assisted by the rest of society selflessly. That is the hall mark of culture, humaneness, altruism and religiousness. A section of the Sri Lankan society is in dire need today. The war in its wake has brought immense human suffering. Many have lost their precious lives, many are sans their limbs, quite a few have lost their sanity if not their mental balance, thousands who led a comparative life of luxury and wealth with their own residential houses, arable lands and livestock are today in make-shift camps unable to go back to their traditional areas of generational residency. Such human suffering and hardships have been faced in this country intermittently during our lifetime from around 1958. But the latest holocaust surpasses even the 1983 tragedy whatever the official records may say. No amount of financial and physical help, while those affected languish

Some Thoughts on Hinduism

in makeshift camps exposed to the elements and the elusive predators, could give back to these unfortunate human siblings of ours the luxury of their residences and their familiar rural surroundings. Even mental and intellectual succour, in the form of so-called rehabilitating pontifications, cannot give them their lost freedom and well-being. They have to be reinstalled in their traditional homes. Let us hope, in order to usher in a period of sustainable peace in this country, relocation to their original places of residence, of such internally displaced human beings would be undertaken without any further delay as a primary and essential step in the right direction. What is somewhat disturbing is that when the East of Sri Lanka went through hardship some years ago those in other parts of the Country said, â&#x20AC;&#x153;Thank God! We are safe!â&#x20AC;? So too when it was the turn of the North, others said the same. So too when it happened to the Muslims of the North the reaction from the other areas was the same. Right throughout all these agitations and human sufferings, the Wanni remained comparatively safe and peaceful. Now death, destruction and damage have hit the Wanni more than everywhere else. Today from the safety of Colombo we make these comments. But the future is not ours to see â&#x20AC;&#x201C; que sera sera! Whatever will be, will be! When people are facing extreme hardship, trial and tribulations, there is another way of helping them which had been identified as a spiritual way. That is through prayers. Sincere prayers, selfless prayers, corporate prayers have the capacity to change the ambience even without our conscious realization of such change. Where there is an environment of hatred and evil, sustained sincere prayers could diffuse such hatred and evil and change the character of the adverse environment. When such changes come about, even directions and mandates from powers that be too, undergo changes. A ship full of articles of benefit and use including precious medicines sent to the Internally Displaced

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Persons in Sri Lanka by their kith, kin and well wishers in Europe was refused access sometime ago. The change of environment today, for whatever ostensible reasons, has helped reconsideration of earlier directions and commands. Of course whether the goods would reach their ultimate destination remains to be seen. Sudden changes in the mood and conduct of human beings can be due to reasons beyond the comprehension of mankind. Let us for the moment remember that prayers can move mountains. By this evening of Bajans and Prayers, I believe the organizers wish to galvanise the support of all present here to involve themselves in invoking the blessings of the Preceptors of Spirituality with a view to usher in sustainable peace in this supposedly thrice blessed Island, to ensure safety of those affected by the unfortunate human conflict and also to seek the blessings of such Preceptors on those hailing from North or South, who lost their lives due to the unfortunate conflict. The Mandru Institute for Alternative Development and Regional Co-operation has organized this â&#x20AC;&#x153;Bajans and Prayersâ&#x20AC;? meeting during the Guru Poornima month in order that we may invoke the blessings of the Spiritual Masters. I heard over the T.V. the other day that one of the reasons for new born babies to continuously cry according to researches made in recent times is that those who love them do not hold them close to their bodies and kiss them. Mature human beings are no different. They are in need of sincere, selfless love which has become a rare commodity these days. The Masters or Gurus who love humanity, by their love and blessings, could make a welcome difference. All initiated Spiritual Masters in Saivaism would ultimately trace their original Guru to Lord Dakshinamoorthi. Let me briefly explain the concept of Dakshinamoorthi. Reality or Divinity originally was in a State of Being. That was an unmanifested state. This state is portrayed by Lord Shiva in meditation. For some reason there was a disturbance or vibration

Some Thoughts on Hinduism

in that State of Being and what projected out was a State of Becoming. The State of Becoming is symbolized by the feminine form of Adi Parasakthy. This State is time oriented. With Time came creation, sustenance and reabsorbtion commonly referred to as destruction. Hinduism personifies these processes by calling the Creator as Brahma, the sustainer as Vishnu and the reabsorber as Maheshwar. The created beings are essentially part of the Divine but they tend to forget this fact on creation. They identify themselves with their bodies and environment. After creation the living beings fall into the State of Becoming, which is controlled by Time. Actually Time is relative to the planet which we are born into. It is not real. When beings realize the futility of Time oriented mundane living they yearn for the original State of Being which is the only real State. How to get back to that State was the secret which was initiated by Reality or Shiva to the sons of Brahma. The human form taken by the Primordial Reality Shiva to explain to the sons of Brahma this art of returning to Reality was the form of Lord Dakshinamoorthy. Dakshina means South. Since He sat looking southwards He was referred to as the deity facing the South. Moorthy means inter alia deity. He taught in silence but Sanaga, Sanantha, Sanaathana and Sanatkumara the sons of Brahma understood what he taught and that secret teaching has been handed down from Guru to Shisya or Preceptor to the Student. That is the Guru â&#x20AC;&#x201C; Shisya lineage. Sometimes Gurus receive their initiation directly from Divinity. For example Bhagawan Satya Sai Baba, Swami Premananda, Kalki Bagavan and Ammatchi of Kerala do not fall into any lineage of Preceptors and Pupils. Yet their message is the same. The fundamental of each religion is to pave the way for its votaries to reach a Divine state. The secret teaching of Lord Dakshinamoorthi was shown by the sign of Chin Mudra where He brought his forefinger to rest on the knob of His thumb leaving the other three fingers up and erect. The person who could forsake

Justice C.V. Wigneswaran

the three human states of Aanavam (identification with one’s finite body), Kanmam (because of such identification indulging in actions which give rise to birth and death) and Maayai (means and objects of enjoyment which appear real owing to such identification) depicted by the three erect fingers, would surely reach Divinity was His mystical message. Hinduism teaches many ways to accomplish this task depending on the type and calibre of Human beings we are. Gnaana, Bakthi, Karma and Dyaana have been prescribed by various saints and sages from ancient times. By study or obtaining of wisdom we could reach such Divine state. That is Gnaana Marg. By simply dissolving ourselves in devotion or bakthi we could attain same. That is Bakthi Marg. By committing ourselves to a life of disinterested devotion to duty too we could attain same. That would be Karma Marg. And of course meditation too helps you to attain such a state. That is the Dyaana Marg. So in Hinduism the ultimate reabsorbtion with the Divine has been the goal, and the paths leading to such a goal have been explained by saints and sages throughout the centuries. The relationship between the Preceptors and their disciples or devotees was considered to be a sacred relationship. Even if a Guru passes this worldly life and enters Samadhi, he or she was able to come back to the disciple or devotee whenever such person really needed him or her. But yet there was a special time of the year which was traditionally set apart for the Gurus living and those who had passed away to bless their disciples or devotees. That is Guru Poornima. Like how we have Father’s Day or Mother’s Day, from time immemorial the Hindus have set apart a day for the Gurus. Such Gurus’ Day comes during the Full Moon in the month of Aani which falls roughly between 15th of June and 15th of July each year. Why is Full Moon Day selected? As I explained last week to the Sai devotees at Barnes Place, Full Moon signifies fullness or

Some Thoughts on Hinduism

fulfillment. The knowledge gained in spirituality from the Gurus is full knowledge. All other knowledge is relative. The gaining of such knowledge is also the fulfillment of the basic desire of living beings which is to revert back to a timeless State of Being. The Moon is said to be the deity that controls the mind of Man. On Full Moon Day the Moon sheds its cool rays on the Earth. It shines effulgently on that night. It means the Moon has completed a full circle by returning to the starting point. One half of the circle represents worldly desires and worldly life. It represents our identification with the material world. Sciences of all types are part of this worldly life which from the point of view of Religion is incomplete knowledge or relative knowledge. But when you take your journey through the other half you are beginning to understand Reality. The reason why worldly knowledge is said to be incomplete is because real knowledge or wisdom transcends the Mind while all our empirical knowledge is by and through the Mind. Realisation of Reality comes only when you transcend the Mind. The full circle of the Moon represents the state of the Mind when it is filled with total knowledge or understanding which is selfless Love. In that state duality vanishes and you offer Love to all and sundry. You are aware of the essential Divinity existing everywhere. The duality of “me” and “not me” or “me” and the “other” is no more. Such a knowledge or wisdom comes through a true Guru who is Divinity itself. “Gu” means darkness or ignorance and “ru” means its removal. So the process of removing ignorance is performed by a Guru. He uproots the incorrect knowledge, the perverted, distorted knowledge one has about himself or herself and also about the objective world out side. The great Maharishi Vyasa is another person who is remembered during Guru Poornima. If Lord Dakshinamoorthy was considered to be Lord Shiva Himself come down to Earth to give initiation into the sacred doctrine, Vyasa is described as an incarnation of Lord Vishnu. He set down in writing the Vedas for

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the first time which previously were known only in the form of sound. He codified the Vedas. Vyasa saw that unless the mind to which Man gave all importance was negated and or transcended, Divinity would not manifest in Man. So he prescribed the paths by which this could be done. By codifying the Vedas, composing the aphorisms of the Supreme Reality called Brahma Sutras, by writing the Mahabarata which included the Bagavad Gita and also by composing the Baagavatha he gave to the world the Paths of Gnaana, Karma, Bakthi and Dyana through which, what was referred to in sign language by Lord Dakshinamoorthi earlier, could be attained by Man. Bhagawan Satya Baba has said that there is nothing specially related to sage Vyasa which makes the Guru Poornima day to be attached to his name. But because he laid the foundation for the different paths to be followed Sage Vyasa is referred to as Adi Guru. Your invitation for this meeting today had therefore pictures of Lord Dakshinamoorthi in the front page and Sage Vyasa in the inner page. Each of us must choose the path that suits us best. His Satsanghs, his accessibility, the service projects he had undertaken and the singing of Bajans at the Ashram of Swami Premananda appealed to me best to accept him as my Guru despite my association with innumerable religious personalities in my life. Even Lord Jesus Christ was a convicted person. Singing of Bajans may not appeal to every one of you. But it has been referred to as the most efficatious form of worship to be followed in this Kali Yuga. Yet there are those who follow different Masters and attracted to different religious paths or means of worship who are present here today which is very encouraging. This is therefore a special occasion. Devotees of Gurus have a common feature. They project importance to the Guru in their lives rather than to themselves. By doing so their Egoism is reduced considerably. It is time for persons with reduced Egos to band together in a world in which Egoism and self aggression

Some Thoughts on Hinduism

rules the roost. While we respect each others’ parents we have a special relationship with our parents. So too all you devotees must get closer in your hearts to your individual Gurus while respecting the others’ Gurus. Let us avoid switching from Guru to Guru. A man dug deep into the Earth for about fifty feet for water but found no water. He went over to another place and dug up again another fifty feet. No water. When he was cutting at a third place he was told to dig deeper into the Earth and he found water at eighty five feet below. If he had dug deeper at the first well be would have found water around eighty feet or so. If we have chosen a Guru let us stick by him at all times. Changing Gurus like changing sites to dig a well will take you nowhere. Choose your Guru and stick by him. You will definitely reap the benefit of the Guru-devotee relationship. More than the person of the Guru it is the implicit faith in your Guru which works wonders. Let this programme of Bajans and Prayers be the start to a greater collaboration among the devotees of various Gurus to undertake joint projects, joint programmes and greater camaraderie after learning the virtues of co-operation. May the various Gurus be with us listening to the Bajans and may they bless this Inland to free itself from the complex situation in which it is now. Jai Prema Shanthi! (Chief Guest’s Address - Bajans and Prayers and Book Release organized by The Mandru Institute for Alternative Development and Regional Cooperation on 12th July 2009 at 5.30 pm at Saraswathy Hall, Lorensz Road, Colombo 4.)

7 The Role Religions Can Play in the Process of Reconciliation and Coexistence: The Hindu Standpoint

Gurur Brahma Gurur Vishnuhu Gurur Devo Maheshwaraha Gurur Saakshaat Para Brahma Tasmai Shree Gurave Namaha My dear Brothers and Sisters! Let me thank the Marga Institute for giving me this opportunity to participate in this Workshop dealing with the process of post war Reconciliation and Co-existence in Sri Lanka. Emphasis has been placed by the organizers on identifying the core issues and gaps in our knowledge and understanding. The word â&#x20AC;&#x153;coreâ&#x20AC;? appears highly relevant to our deliberations. On one side we are to ascertain the core issues that have sparked off social tension in this Country. On the other hand we are asked to delve deep into our respective religions by-passing the peripheral differences to identify common core values which could respond to the tense situation that has arisen and usher in a framework of harmony and understanding and ultimately help to foster a Sri Lankan identity despite differences among the denizens of this Country.

Therefore our first task today is to ascertain the core issues that contributed to the tension. In the Vedas there is a story which has been used in a different context, but seems appropriate to our deliberations today. A man walks down a path early morning. He sees something across the centre of the road. He identifies it as a snake crawling across the road. He is tensed. He cries out for help. Someone comes and get s closer to the object only to identify the object in the centre of the road as a dried twig lying across the path. The illusion of the snake vanishes in the mind of the first man and the actuality of a twig is then realized. The context in which this story was referred to in the Vedas applied to our accepting the world perceived by our senses as true and real. Beyond the apparent world was the truth referred to by the Vedas. It is my contention that a few important misconceptions, if I may say so, have taken control of the minds of a large section of our people which in turn have led to the present impasse. What are they? Firstly that the Sinhala speaking and the Tamil speaking people of this Country belong to different ethnic groups. Secondly that the Sinhala language and those speaking it are Aryans who came from North India and the Tamil language and those who speak it are Dravidians who came from South India. Thirdly that the Sinhalese were the original inhabitants of this Country and the Tamils were later immigrants at various stages of our history who forcibly occupied certain areas of this Country. Fourthly as a corollary to the above third contention that the Sinhalese occupied the Northern and Eastern regions of the Country from time immemorial until such immigrants took charge of those areas, flows the next expectation that those lands must be retrieved even by force. Fifthly that the Sri Lankan Tamils are a minority in this Country asking for rights and privileges far beyond their eligibility.

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It is curious to note that despite excavations, finding of inscriptions and the use of modern scientific instruments and consequent discoveries pointing towards contrary views, history in recent times is being perverted to maintain the above said five erroneous contentions or illusions hoping to instil such erroneous concepts in the minds of a large mass of humanity in this Country. Such perversions no doubt lead to adverse consequences in the Island. Professor Sudarshan Seneviratne has referred to historians in Sri Lanka (being) “in the process of subverting the study of history for personal ends and political expediency” (Vide Preface, “Situating History and the Historian’s Craft” Book Review in The Island, Colombo 04/08/2001). The politicization and polarization of the academicians today has thrown up a breed of pseudo – historians who are seriously undermining proper research done so far by impartial and erudite historians. An impartial study of history would point out and may be confirm 1. That the Sinhalese and the Tamil speaking people of this Country have a common origin (vide Professor Senarat Paranavitana – University of Ceylon History of Ceylon Volume 1 Pages 1: 96-97). 2. That the impact of Prakrit and other languages from India on the existing Mesolithic indigenous languages which certainly were not North Indian in origin led to the formation and development of the Sinhalese language. 3. That there is no historical confirmation of any large scale influx of persons either from the North or South of India but that from pre-historic times the two way traffic between the South of India and Sri Lanka had been confirmed by recent excavations and other scientific evidence.

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4. That there was a time when the Tamils of the North and East were Buddhists and therefore account for the Buddhist remains in those two areas, 5. That while the Tamil speaking people have lived on this Island from pre-historic times even before the formation of the Sinhala language, there had been influx of other Tamil speaking people subsequently too making up the occupants of the North and East of the Island and finally 6. that the Tamil speaking people have always been the overwhelming majority in the North and East until those two regions for administrative reasons were amalgamated to the rest of the Island. The Census statistics pertaining to the North and East during the British period when compared with the Census particulars obtained after Independence would confirm the contention that the Tamil speaking people were the overwhelming majority in the North and East at least until Independence. In the early part of the last century in 1926 when the late Mr. S.W. R. D. Bandaranaike spoke of federalism for Ceylon, it was the Tamils who opposed it. Due to the arid nature and adverse weather conditions of the North and East and the consequent hardships experienced in their living conditions, many Tamil speaking people preferred to live in other areas in the South in amity with the other communities and therefore were not in favour of any regional autonomy of any sort. It was the â&#x20AC;&#x153;Sinhala Onlyâ&#x20AC;? Act of 1956 which opened their eyes to the hidden agenda among the politicians of the majority community. The successive incidents that took place until now overtly or covertly with State support have confirmed their suspicions. These included initially the determination on the part of the politicians among the majority community to drive out the Tamil speaking people from the Southern areas to the North or to foreign climes by State organized pogroms and

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riots, take control of areas they had occupied for centuries by State colonization and in recent times by military intrusions and thereby thin out the population of Tamil speaking people in the Southern areas initially and then the Northern and Eastern areas to make them an insignificant minority in those areas as well as elsewhere. The idea appears to be forcible integration of an entire community with the governing community after destroying the formerâ&#x20AC;&#x2122;s individuality. This short note regarding ancient history and modern happenings is referred to here with a view to setting out the background to enumerate the grievances of the ethnic groups which speak Tamil. Unless the grievances are identified, reconciliation and coexistence become a farce. No amount of peripheral adjustments in the form of conciliatory Camps, unity songs, well intentioned Workshops and uttering of pious platitudes could bring about reconciliation and co-existence unless the underlying grievances are unearthed and solutions found for them. Reconciliation is not possible between a man fallen into a well having been pushed into the well by a person standing outside the well and that very same person so standing outside. What might appear to be a reconciliatory process would only be the foisting of the will of the person standing free outside the well on the person fallen in. We must pull up the fallen person to stand on terra firma able to communicate on equal terms with the other person to ensure reconciliation and co-existence. Again we are speaking about reconciliation and co-existence without taking into account the views of the man standing outside the well. Why should he conciliate with the man fallen into the well? Even if he is pressurized by external factors would he want to genuinely alleviate the grievances of the man fallen into the well or would he prefer to throw very casually a few crumbs with disdain at him only to ease his pressure for the moment? May be he might

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not consent to all expectations of the affected person but would he even consider what by international standards are considered reasonable and appropriate? May be a desire to install stability might change him. But it would still be what he condescends to give. Not what the affected would reasonably expect on the basis of his grievances as an equal standing outside the well. Grievances could be of two types – real and imaginary. Much of the grievances of the minorities in Sri Lanka today are positively real while the so-called grievances of the majority community are, I dare say, imaginary. Grievances of those minorities affected centre around language, religion, land, education, economy, development, employment and so on. The grievances of the majority community harp back on certain wrongs said to have been perpetrated on them by the British before Independence which according to them need to be corrected. Having said that and having enjoyed political power and authority for over sixty years which effectively decimated any hold real or imaginary that the minorities may have had in public service, businesses, trade and commerce, the refrain has now changed to historical wrongs perpetrated on them which needs to be corrected by measures including retrieval of lands in the hands of minorities, displacing them from their areas of habitation and foisting of their will and authority on these minorities subjugating them in the name of their religion with the help of the authority of the State fallen into their hands. Hence the question – “Are we really interested in reconciliation and coexistence?” Here the word “we” means those in the echelons of power belonging mainly to the Sinhala Buddhist community. When the majority among the All Party Representatives’ Conference came up with a workable solution to the problems of those affected around the year 2006 their efforts were scuttled. The highest in the land refused to allow the report of the majority to be debated and considered. On the other hand, steps were

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taken to maximize the Stateâ&#x20AC;&#x2122;s efforts towards the war. Now that the war has been concluded in the Stateâ&#x20AC;&#x2122;s favour, why do powers that be, not want to go back to the majority report of the All Party Representativesâ&#x20AC;&#x2122; Conference and consider same favourably? If the State and its governing elite have hidden racial or ethnic or even political bias, reconciliation becomes a problem even if large sections of the people are in fact in favour of reconciliation and co-existence. Further, it would be difficult for the victims and those affected to step out of their conditioned state of mind which believes that the State is an organ of repression and aggression bent on looking after the interests of a section of the people and not wanting to alleviate the sufferings and grievances of sections of citizens other than those favoured. The sense of frustration and hopelessness would per force go underground so to say. It would be embedded in the hearts of the victims awaiting a chance to burst out violently. That was what took place earlier which had been cruelly destroyed. But no amount of brutal wiping out of human species would douse the flame of freedom and justice from the hearts of Men. The Jews in millions were wiped out. But they still remain the most powerful group of human beings in this world. So long as decimating and wiping out of human beings fighting for causes perceived by them as legitimate and moral, continues to be a policy of a governing elite, Hinduism believes, the Law of Karma would take its effect. The saying that those who flourish by the sword would perish by the sword, though trite, does not lack credibility. No doubt those who took up to violence found that greater violence brought about their exit. But how long would it take for those who resorted to such greater and more sophisticated brutal violence especially against innocent human beings to learn this same lesson? We have seen this happening quite often in the past. All religions have said that we reap what we sow. An understanding of this law of retribution coupled with possibly the

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urgent need for political stability in the Country might hold the key to reconciliation and co-existence. If we realize that we pay for the wrongs we do to others in the long run, may be a sense of grave responsibility might overtake us. We might realize that the politics of continuing violence, politics of distrust of the past which culminated in the revocation of agreements and failure to honour promises had led us to an abyss of unrest and chaos so far and unless a positive turning back from such violence and distrust is attempted the cycle of violence would again have its toll on us. For this, a change of heart is essential. The victor, like King Asoka must realize the futility of war and violence. If the Buddhaâ&#x20AC;&#x2122;s message could have kindled a sensitive string in the heart of King Asoka after the bloody Kalinga War, why cannot the same message move the hearts of the modern, professed followers of the Buddha? Hinduism teaches that if we had acted violently or foolishly so far we could change our ways radically to usher in a better future, a peaceful future, an intelligent future. Thus the ill effects of all wrongs done to the minorities by the governing elite so far could be washed away by taking corrective action presently. What are these corrective measures? According to Hinduism following the ideal of Dharma is the important corrective measure to be undertaken. The virtues that spring from the ideal of Dharma are all based on a fundamental sense of obligation towards fellow being and are branches from the root of Dutifulness. Even though rights and duties being co-relatives are two sides of the same coin, the attitudes of those claiming rights and those insisting on doing their duties are different. When we ask for our rights we are aggressive, combative and separative. Those who prefer to do their duties are yielding, peaceful and unifying. An important result that flows from the ideal of Duty is that the failure of one of two parties in a relationship to do his duty does not excuse the other from doing his. While there should be reciprocity to

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make a relationship perfect, yet duty must be done even to the undutiful. Duty must be fully discharged no matter what may be the unworthiness of the other party to the relationship. Why this should be so, stems from the realization that the other will have to answer to Karma for his breaches of the law. Importing this idea to our present predicament we should note that performing our duties dispassionately having acted hitherto in a selfish manner would entail a change of heart on our part which is essential if we are to move forward towards peace, reconciliation and co-existence. Conforming to the ideal of Dharma brings out some of the core values stressed by the Hindu religion viz. 1. Understanding of the working of the Law of Karma; 2. Realization of the unity of creation and the interdependency of all beings and the inter-connectedness of all activities going on in the Universe. 3. The realization of the need to share resources, power and love among communities and 4. The realization of the need to build up trust among communities by each community performing its duties for the betterment of the entire Sri Lankan society. If Truth and Reconciliation Committees in South Africa in conformity with noble Christian ideals stressed the importance of regret and atonement, we in Sri Lanka could set up a Movement which would in conformity with the ideals of Hinduism and Buddhism take us back to Dharma (Dhamma), where every person high or low, powerful or ordinary, intellectual or unlettered, belonging to a major community or minor community comes forward to perform his or her duty. There is no need to regret. Having realized our mistakes of the past, we collectively shoulder, our responsibility to take forward our country towards peace and

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prosperity by performing our duties. We are fortunate that our Constitution has already enumerated Principles of State Policy and (Citizen’s ) Fundamental Duties in its Chapter VI in Articles 27 and 28. Establishment of a just and free society, full realization of rights and freedoms of all persons, equitable distribution of the resources of the Country, establishment of a just social order, strengthening of the democratic structure of government and the democratic rights of the People by decentralizing the administration, ensuring People’s participation in national life and in governance, elimination of discrimination on grounds of race, religion and language, equality of opportunity to all citizens, fostering respect for international law and treaty obligations in dealings among nations are some of the Principles of State Policy enumerated in Article 27(2) of the Constitution. Unfortunately these are termed “Directive” principles which means they are not justiciable in terms of the provisions of Article 29. Article 28 enumerated fundamental duties of Citizens. Thus our laws are not devoid of the structure which recognizes the need to strengthen Dutifulness as a principle of administration, governance and social order. It is time we gave teeth to this principle of dutifulness which is the foundation of Dharma. Conforming to the Dharma would identify the needs of the society for the present as well as for the future and the determination of all concerned to shoulder the responsibilities for the present and future. Performance of duties by all and the recognition of the principle of performing our duties towards those with whom we had hitherto been at war or conflict is also part of Dharma. Let me finally enumerate shortly some of the practical methods that may be considered by powers that be in order to bring solace to those suffering hitherto.

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a. b. c. d.

h. i.

Resettlement of Internally Displaced Persons in their original areas of habitation. Rebuilding houses destroyed or damaged by the War. Paying compensation to those who had suffered by the War. Immediate steps to fully implement the provisions of the 13th and 16th Amendments to the Constitution especially with regard to Language. Initiating training programmes for Parliamentarians on Reconciliation and Co-existence and the need to conform to the Dharma which means the stressing of their duties. To discourage at the highest levels the condonation of the building of religious idols as instruments of victory symbols and aggression. To fully implement the use of all three Languages in name boards in Government Departments, Road Signs, buses and other means of conveyance and transport etc. giving equal recognition to all three languages. To desist from making the Military an instrument of repression and discrimination. To initiate programmes in schools which would teach children the benefits of sharing and respecting the other personâ&#x20AC;&#x2122;s humanity and doing their duties towards all and sundry. To formulate a social structure which would emphasise the need to conform to the list of duties enumerated in the Constitution. All religious dignitaries to come forward voluntarily to participate in this Movement to restore the Dharma.

The word â&#x20AC;&#x153;Dharmaâ&#x20AC;? should not be misunderstood as something indigenous to Hinduism and Buddhism only. It

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is the Ideal of Duty, ideal of social responsibility and social responsiveness. Such an ideal had been taught by all religious leaders be it Lord Jesus or the Prophet (Peace be unto Him). We have to use our ingenuity to formulate a social instrument which would overshadow the culture of Rights with a culture of Duties. Here lies the contribution of Religions to social weal and well being. I thank you for the patient hearing. (The Marga Institute Workshop sponsored by FLICT â&#x20AC;&#x201C; a GTZ Organization on Research in Reconciliation and Co-existence: Setting the Agenda, Tuesday 15th September, 2009 at Marga Auditorium)

8 Launching of Reprint of â&#x20AC;&#x153;Studies in Hinduismâ&#x20AC;?

Gurur Brahma Gurur Vishnuhu Gurur Devo Maheshwaraha Gurur Saakshaat Para Brahma Tasmai Shree Gurave Namaha My dear Brothers and sisters!

We are gathered here today to usher in the Reprint of a book first published in 1963. This publication which is an exposition in English of the main features of Hindu Religion, Hindu Philosophy and Mysticism by Kalaipulavar K. Navaratnam came out in 1963 as a posthumous publication after the author had passed away. Let me introduce the Kalaipulavar to you in the first instance. He was born in 1898, five years after the Parliament of Religions was held in Chicago, where Swami Vivekananda made his presence at the Parliament felt the world over. He was educated at the Jaffna Central College where he took appointment as an Assistant Teacher in charge of Commercial Education in his 22nd year. He taught for forty years at his alma mater. It was Swami Vivekananda who awakened in him an intense yearning for knowledge about spirituality. Though denied the benefits of a University Education, he built up a library of his own consisting of many books on Hinduism and allied subjects.

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He was a self made scholar. Yet his essays reflect his analytical and discriminating mind. Life was changing in the early half of the last century from what it was for centuries earlier, after the two World Wars. It was necessary to view Hinduism in the light of contemporary scientific research and modern thought. This task was earnestly undertaken by the author in his talks and essays. He sought to re-interpret and re-state Hindu Religion and Culture taking into account the changed world outlook. The subject matter of the ‘Studies in Hinduism’ consists of a series of ten lectures in English which were delivered by Kalaipulavar under the auspices of the Institute of Christian Study, Jaffna at the Christa Seva Ashram in Chunnakam during the years 1959 and 1960. These lectures were meant to serve as an introduction to the study of Hindu Religion and its philosophy by non-Hindus. Within two years of these lectures being delivered, Kalaipulavar passed away in his 64th year in 1962. The book was brought out by his wife Maheswary Devi in 1963 with a generous grant from the Government of Ceylon and with help from other patrons of learning such as Dr. S. Subramaniam. Yet the title of Kalaipulavar was not given to him for this book. It was his Tamil Book “Development of Art in Ceylon” (Ilangayil Kalai Valarchi) which earned for him the title Kalaipulavar. His publication on “South Indian Sculpture” (Then Inthiya Sitpa Vadivangal) was a pioneer exposition in the Tamil Language on Hindu Aesthetics with special reference to South Indian Sculpture. His other monographs in Tamil include “Veera Saivam” allathu “Ilingaayatham” and Sivaanupoothi Chenneri”. His other books in English includes Advaita Vedanta – An Introductory Study, Saiva Siddhanta, Bhagavad Gita – An Introductory Study and Tamil Element in Ceylon Culture. He was one of the representatives of the Government of Ceylon to the Asian Writers’ Conference held in New Delhi in December 1956.

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Around this time, my Tamil teacher at Royal College, Colombo, Mr.K. Lakshmana Iyer, had brought out his book “Inthiya Thathuva Gnaanam” in Tamil in May 1960 which was recognized by both the Government of Ceylon as well as the Tamil Nadu Government by the award of Prizes. I remember Mr. Lakshmana Iyer calling upon me to read “Studies in Hinduism” by Kalaipulavar Navaratnam long after I had left Royal College and before he left for Australia, when we casually met. Why I still remember this incident is because at that stage I was puzzled that a Kalaipulavar, presumably a Tamil Pundit, had written something in English for my teacher to recommend reading. It is later that I realized that his title Kalaipulavar was awarded for a book written in Tamil. Understanding Hinduism is quite difficult. It is a way of life. Many of us understand and practise only parts of it, if I may say so. We are like the Seven Blind Men who went to visit the Elephant. Each of us would give our opinion and interpretation of our Religion from our own background and our individualistic standpoint. Since our Religion does not speak of one founder and one sacred text unlike Buddhism, Christianity and Islam, the innumerable Preceptors in our religious lives, give us a freedom and elasticity to express ourselves, a situation not found in other Religions. The ancient tradition of our Religion has not interfered with its catholicity, universality, liberality and breadth of view. But to meander through the wilderness of five thousand years of history and develop a cohesive, consistent and rational statement of the essentials of Hinduism in the White Man’s language is not easy. The task is made much more arduous on account of misrepresentations and misguided criticisms arising from lack of understanding. Fortunately for Hinduism unlike the other Religions which have got frozen in time having to abide by the teaching of their Founder and the contents of their sacred book, our tradition has produced in every age Saints, Sages and

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Seers who have come to update as it were our Religion to suit the times. The net result has been that our Religion has been flexible and not dogmatic. In fact Hinduism is a religious faith that inquires and not blindly follows. Its spirit of inquiry has produced different types of perceptions throughout the ages. Even the great Shankaraachariar who gave infrastructural form to our Religion a thousand years ago said ‘believing anything without proper inquiry will serve no good in the long run’. Thus Hinduism has blossomed out to form a Congress of Religions as it were. It has ensured space for different perceptions. It was Max Muller who said “This religion (Hinduism) has room for almost every religion, nay it embraces them all”. Hinduism does not possess an egotistic arrogance that it alone is right nor that its followers alone have been the chosen ones for divine favour. But the mental frame of a Hindu must be understood when he allows leeway to other religions to coexist with itself. He knows that there are several approaches to the Ultimate Truth. Therefore he says “Ekam sat vipra bahudha vadanti”. That which exists is one, but the Sages call It by various names. The underlying rationale behind this statement is that the Ultimate Reality stands by itself while it is the perceiver who has confusion and therefore made the difference. The spirit of tolerance towards those who do not perceive similarly to us has been captured by the author in his essays. We must congratulate the All Ceylon Hindu Congress for having picked on a book of this nature for Reprint. It is truly a valuable book to adorn every Hindu’s library. Nay! In fact those non Hindus who want to understand about Hinduism might do well to invest in a copy of this book themselves. Let me briefly familiarize you with the topics discussed in the book launched. The first chapter entitled “Socio-Religious Aspects of Hinduism” explains Common Scriptures and Sectarian Texts. The

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Vedas, the Dharma Shastras and the Epics fall under Common Scriptures because they are common to all Sects. Sectarian Texts include Aagamas, Puranas and the devotional literature of the Sects such as Thevarams, Thiruvaachakam and Naalayira thivya pirapantham. In this chapter the author has enumerated beliefs common to all Sects since they were all found to take inspiration from the Vedas. It might interest you to know the eleven commonalities mentioned. They are, 1. A belief in the existence of God. Only the names vary. 2. A belief in the existence of a soul separate from the body. 3. A belief in the existence of the limitating principle known as Avidya or Maya. 4. A belief in the principle of Matter – that is Prakrti or Maya 5. A belief in the theory of Karma and Reincarnation. 6. A belief in the indispensable guidance of a Guru to guide the spiritual aspirant towards God Realization. 7. A belief in Moksha or Liberation as the goal of human existence. 8. A belief in the indispensable necessity of temple-worship for all beginners in religious life 9. A belief in graded forms of religious practices, both internal and external, till one realizes God. 10. A belief in Ahimsa as the greatest Dharma or Virtue. 11. A belief in mental and physical purity as indispensable factors for spiritual progress. Thus Hindus who follow Sects or division which take inspiration from the Vedas were found to have these commonalities. This includes Saiva Siththantham too. The author has said it is meaningless to quarrel over the words, “Hinduism” and “Saivaism” and to maintain that Saivasim is the religion of the Tamils and that the Tamils have

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nothing to do with Hinduism, since the inspiration for Saivaism too had been the Vedas. If I may venture to share my thoughts with regard to this highly charged controversial issue which still crops up among us at times, let me point out that there is no doubt that there is a school of thought that believes, since Saiva Siththantham has been almost exclusively found in the Tamil speaking areas that it is indigenous to the Tamils. But these is a very serious difficulty in accepting Saiva Siththantham to be exclusively Tamilian. If this position is correct the earliest books on Saiva Siththantham which delineated its philosophies and principles should have been written in Tamil. But we are told that the basic original literature on Saiva Siththantham is in Sanskrit and not in Tamil. It is in the Vedas and the Aagamas that we first find the principles of Saiva Siththantham enumerated. If Saiva Siththantham was uniquely indigenous to the Tamilian people the question arises why the earliest literature on Saivaism is found in the Sanskrit language. Those who postulate that Saivaism is indigenous to the Tamils come up with the theory that originally the Vedas, the Upanishads and the Aagamas were only in the Tamil language. Later these were translated into Sanskrit when those who spoke the Sanskrit language found their worth and value. But with the successive sea wave attacks, which are now referred to by the Japanese word tsunami (tsu being harbour and naami meaning wave), the Tamil texts got submerged into the sea and only the Sanskrit translations remaining in the hands of the Northerners were still available. This argument takes credence in the light of the assertion of the existence of the Lemurian Continent or Kumari Kandam in the area where the present Indian Ocean remains extending almost upto the northern tip of the Antarctica. I would suggest that until further research into the bed of the Indian Ocean brings forth concrete evidence of the existence of the Kumari Kandam, we

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must for the time being accept Saiva Siththantham as a cult or division that flourished out of the basic Vedic foundation. Though Saiva Siththantham principles had been in existence for a long time, it was only in the 13th century AD that Meikanda Thevar brought out his Sivagnaana Botham which laid down concretely the philosophy and principles of Saiva Siththantham. Moving over to the second chapter in our book entitled â&#x20AC;&#x153;Hindu Philosophical Systems- Vedantic Schoolsâ&#x20AC;?, Kalaipulavar explains the essential differences between Western Philosophical systems and the Hindu systems. He says Western systems with the exception of one or two are the results of intellectual speculation based on the conclusions of the Physical Sciences. Hindu systems on the other hand, he says, are fully and completely religious in outlook and their aim has been to understand and interpret religious experiences or to attain religious experiences. Hindu systems are therefore purely spiritual in character and purpose rather than speculative. Sensory experience and intellectual reasoning are given a secondary place in the Hindu systems, he said. In this chapter he describes the classical Hindu systems of philosophy which are 1. Nayaya dealing with logic 2. Vaisesika dealing with patharthas or atoms and atomistic pluralism 3. Sankya dealing with cosmic evolution 4. Yoga dealing with yogic practices 5. Poorva Mimamsa dealing with the interpretation of sacrifices enjoined in the Veda and 6. Uttara Mimamsa or Vedanta which deals with Supreme Identity as the goal of human aspiration. Then he goes on to explain the sub-divisions within the Vedantic Philosophy.

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The third chapter is entitled “Hindu Philosophical System – Aagamic Schools”. Saiva Siththantham falls into the Aagamic Schools. Aagamic culture is no doubt Dravidian in origin. Devotion or Bhakti is the highest form of religious saathana according to the Aagamas. Symbolism in the form of idols and yantras play an important part in the religious practices of the Aagamic schools of thought. The basic teachings of the Aagamas are dualistic in form and consider God, soul and matter as separate independent categories. Saiva Siththantham falls into this group. Saiva Siththantham considers the Aagamas as revelations of Shiva. There are 28 Aagamas with 198 Upa Aagamas. The Aagamas are said to be more religious than philosophical. They elaborately deal with temple architecture, installation of images through kumbaapishegams etc., yanthras and conducting of festivals in temples. This tendency among the Hindus in Sri Lanka could be easily identifiable. Life is geared around the temples. When the flag is hoisted in those temples close to the hearts of the Hindu devotees in Sri Lanka wherever they may reside, their way of life changes. They become vegetarian or they fast or are generally temple bound. The chapter on Aagmic schools goes into details with regard to the doctrines laid down in Saiva Siththantham. Kalaipulavar says that Saiva Siththantham emphasizes the practical aspect of religion more than the speculative aspect of philosophy. One can see the truth of his statement if one compares the type of importance the Vedantic schools of thought pursued by for example the Ramakrishna Mission, Chinmaya Mission and others give to the study of the Vedas and to the philosophy enshrined in the Upanishads on the one side with the temple oriented Saiva Siththanthic Jaffna, Trincomalee and Batticaloa Tamil Hindus who pursue a devotional temple-bound way of life on the other side. The importance that bajans have received in the religious life of Hindus in Sri Lanka today confirms the path of devotion pursued by them which has the hall marks of Saiva

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Siththanthic way of life. The former category may be said to follow the Jnana Marga while the latter the Bakti Marga. The fourth chapter entitled “Saiva Siththantha – Path of God Realization” goes more deeper into the religious practices of Saiva Siththantham. He examines the stages of religious Sadhana such as sariyai, kiriyai, yoga and gnana. There is an interesting comparison between these stages and the stages in Christian mystical theology. He says sariyai and Kiriyai are the same as the Purgative Way or the beginner’s path of purification. Yoga he says is contemplation and quiet in Christianity and Jnana is the Unitive Way or spiritual marriage which culminates in complete union. He refers to the whole method of God Realization according to Saiva Siththantham being well portrayed by the famous thevaaram of Saint Appar. Let me state the thevaaram. Kd;dk; mtDila ehkq; Nfl;lhs; %u;j;jp mtdpUf;Fk; tz;zk; Nfl;lhs; gpd;id atDila M&u; Nfl;lhs; ngau;j;Jk; mtDf;Nf gpr;rpahdhd; md;idiaAk; mj;jidAk; md;Nw ePj;jhs; mfd;whd; mfyplj;jhu; Mrhuj;ijj; jd;id kwe;jhs; jd;dhkq; nfl;lhd; jiyg;gl;lhs; eq;if jiytd; jhNd

First she heard His name and obtained information as to His nature and Person. Then she inquired about His native land. Immediately becoming passionately attached to Him, she abandoned her mother and father. Renouncing all worldly convention, losing herself and her name, she started a life of dedicated service to His feet. The author explains this path of devotion called NayakanNayaki Bhaavam in Hindu Mysticism in which Shiva is the Lord and the individual Soul the spouse or bride. In Vaisnavaism Saints Aandal and Mirabhai followed such mystical path. The author

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draws parallel to this form of devotion available in Western Mysticism as Bridal Mysticism or Erotic Mysticism. Such devotees have no sense of “I” ness and “My” ness. Their mind and body become media for the action of Divinity. Such Jivan Muktas do exist even now in India and Ceylon, he said. We must not forget that when these lectures were delivered, Yoga Swami of Columbuthurai was still living with us. In chapter five he goes on to the “Theory of Karma and Reincarnation”. The author says that early Christianity did not exclude the idea of reincarnation. Father Origen in his De Principiis et Contra Celsus said. “All men are sinners not because Adam fell but because they themselves sinned in their pre-existent state. And some are born in happier circumstances than others because their characters are better:” Thus salvation according to Father Origen meant the restoration of fallen spirits to their original oneness with God. It is said that the idea of reincarnation spread so fast amongst the early Christians that Roman Emperor and law giver Justinian was obliged to suppress it by passing a law in the Council of Constantinople in 538 AD. It might interest you to know what the Law said – “Whoever shall support the mythical presentation of the pre-existence of the soul and the consequent wonderful opinion of its return, let him be Anathema”. Anathema means an object of abhorrence. Here what it meant was that such person was cursed to suffer denunciation involving excommunication from the Church. Since these lectures were mainly for a Christian audience, our Kalaipulavar has given a number of instances where rebirth and reincarnation had been accepted in Christianity only to be suppressed by mundane Rulers. He has also referred to Jelaludeen Rumi, a Sufi mystic, whose poem describes the lives he had passed through. Let me, if you do not mind, repeat from the book that poem which you will find echoes the same sentiments as our Sivapuraanam. The poem reads thus-

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“I died as mineral and became a plant I died as plant and rose to animal I died as animal and I was man. Why should I fear? When was I less by dying? Yet once more I shall die as man to soar With angels blest; but even from angelhood I must pass on; all except God doth perish. When I have sacrificed my angel soul, I shall become what no mind e’er conceived. Oh! Let me not exist: for Non existence Proclaims in organ tones, “To Him we shall return.”

This poem refers to an evolutionary process of life in birth and death. Those of you who are Saivaites are quite familiar with what Saint Manicavaasagar said in the Siva Puraanam. Let me repeatGy;yhfpg; G+lha;g; GOtha; kukhfpg; gy;tpUf khfpg; gwitaha;g; ghk;ghfpf; fy;yha; kdpjuha;g; Ngaha;f; fzq;fsha; ty;yRu uhfp Kdptuha;j; Njtuha;r; nry;yhm epd;wtpj; jhtu rq;fkj;Js; vy;yhg; gpwg;Gk; gpwe;jpisj;Njd; vk;ngUkhd;

The similarity between what Jelaludeen Rumi said and what is said in the Siva Puraanam are striking. What Karma teaches us whether we be Hindus, Buddhists, Christians or Muslims is that Man in his progress towards perfection functions within the limits of the law of cause and effect. The law of cause and effect reigns supreme within the realm of space and time. We therefore carry with us the whole of our past. The next chapter is on “Symbols and Rituals in Hinduism”. Symbolism is a natural language of metaphysics. In Hinduism symbols and rituals play a very important part. Through symbols

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many a philosophical or religious idea is conveyed. For example, Swami Shanthananda used to tell us that Vibhishana was symbolic of saatwic qualities, Raavana was of rajasic qualities and Kumbakarna of thaamasic qualities. The Itihasas or Epics used to convey their messages through these characters in the Epics. The author quotes Aldous Huxley to bring out another facet viz. the benefits of rituals and symbols. I quote: â&#x20AC;&#x153;If sacramental rites are constantly repeated in a spirit of faith and devotion, a more or less enduring effect is produced in the psychic medium, in which individual minds bathe and from which they have, so to speak, been crystallized out into personalities more or less fully developed, according to the more or less perfect development of the bodies with which they are associatedâ&#x20AC;? (unquote). Thus repeated performance of rituals with our minds totally surrendering to a symbol of a deity bring about psychological benefits. It is said in the Bhagavad Gita Chapter 3 verse 26 that one should not unsettle the understanding of the ignorant attached to action. The wise themselves steadily acting should engage the ignorant in all work. This is why our Saints and Sages though they had transcended all forms of temple ritualism, yet, lived their lives in temple surroundings and helped to create piety and devotion in the hearts of the people for religious ritualism. An incident comes to mind. I may have related this at any remembrance meeting concerning Swami Shanthananda Saraswathie. But I feel it is appropriate at this instant. Swamiji was travelling with a well learned modern young man in Bombay. The car stopped near a railway crossing. There was a large banyan tree close by and a broken down Ganesh statue under the tree. An old woman was repeating something and walking round the tree several times. The young man turned to Swamiji and said, â&#x20AC;&#x153;These old women can be so stupid. They waste their time mumbling something and walk around trees and

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bring down the true worth of Hinduism”. Swamiji said nothing. After Swamiji was dropped the young man wanted to leave. “I suppose you would now go home, take a bath, then dress up and go to your club.” “Yes Swmiji!” said the youngster. “At the club you will have a few drinks and you will discuss your favourite topic of J. Krishnamurti and his teachings” “You are perfectly correct, Swamiji!” “So religion and J.K.’s teachings are an interesting past time for you! Are they not?” “Well yes!” “As between you and that old woman we saw at the railway crossing who do you think is more religious?” “Which old woman?” “Oh! You have forgotten her!” The young man kept quiet. Calling out the young man by his name Swamiji said “Merely because we are more educated we cannot consider ourselves more religious. That old woman might be quite close to liberation while despite your superior knowledge you may be very far”. I believe a change came over the young man then and there. But that is a different matter. The wise do not unsettle the understanding of the ignorant. Thus symbols and rituals have a very important part to play in religion. This is being stressed by the author in his book. In the same chapter the author goes into details with regard to temple constructions, consecration of Images of Deities, Manthras and Yanthras and even the forms of puja to be performed in temples etc. Chapters seven, eight and nine deal with “Hindu Mysticism”. The first of these three chapters deal with Upanishadic Mysticism. The word ‘mysticism’ must be correctly understood. It is the tendency of religious thought and feeling of those who seek direct communion with God or the Divine. Thus a mystic is a person who seeks or attains such direct communion with God or the Divine in elevated religious feeling or ecstasy. The author points out in this chapter that this spiritual craving for immortality or the realization of one-ness with the Absolute is the one and only aim which runs through the whole of the Upanishadic

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teachings. Hindu mystics and saints throughout the ages have borne witness to this great goal. It was their thirst to transcend all finiteness which caused pain and evil that drove them towards mysticism. They wanted to experience the unspeakable and ineffable bliss where there was no trace of the personality of the individual self existing. It was a quest for that experience where all duality or qualitative attributes vanished. The author sets out the qualifications expected in respect of a person who seeks mystical life. It relates to discrimination between the eternal and the transient, renunciation of the desire for rewards in this and in the next world, Discipline and the longing for emancipation. Such persons have to approach a competent Guru and pray to be initiated into the mystic way. Speaking of the mysticism of the Gita, he says it consists of the performance of action without personal attachment or self seeking, surrendering all fruits to God. Thus the state of mind of the student is very important. The second type of mysticism discussed in chapter eight is Yoga Mysticism. Those who renounce worldly life and take up Sannyasa, practice Yoga as an aid to realization, whatever their cult or sub division may be. The purpose of Yoga is to attain spiritual enlightenment and not to acquire siddhies or psychic powers which are undoubtedly worldly and not spiritual. The author refers to many Siddhars who had attained spiritual enlightenment. The third type of Hindu Mysticism discussed in Chapter nine is Devotional Mysticism. In Devotional Mysticism emotion plays a great part and knowledge has a place as a means to enable a person to fully surrender oneself to God or Divinity. In this connection the author discusses several Saiva Mystics referring to their hymns in Tamil recited in ecstasy. The Saivites would find an absolutely interesting chapter in this one dealing with devotional mysticism.

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And finally Chapter ten deals with ‘Hindu View of Ethics and Social Life’. Ethics is the science of moral conduct. Our behaviour is conditioned by three factors physiological, psychological and spiritual or religious. The early Man was generally body conscious, selfish and environmental based. As Man grew, he learnt the art of subordinating the physical to the psychical. Man began to discover within himself a reality or a substance which survived death and which controlled the activities of the body. Thus the civilized citizen as a result of his intellectual and cultural progress was prepared to understand his fellow beings and extend his loyalties beyond his family. The third stage saw Man seek oneness with all beings. He then attempted to practice universal love. Self sacrifice and renunciation became the foremost virtue of the religious Man. The author quotes C.E.M. Joad when he comes over to the present age of Man. Let me quote it myself – “Here then is an age which is without beliefs in religion, without standards in morals, without convictions in politics, without values in art. I doubt if there has ever been an age which was so completely without standards or values…. They are, I am convinced, disastrous.” (Unquote) The author explains that modern psychology has externalized Man and has made him a slave of his environment. The inner content or the ethical content is missing. To put back Man on the correct path he commits the Hindu conception of Ethics based on the concept of Dharma in Sanskrit or Aram in Tamil as a panacea. When the Dharma of a thing or its natural blossoming is obstructed the thing itself would get destroyed, he says. He explains Dharma beautifully. He has said as follows “A state of manifoldness is the world. Unity or oneness is the aim of the spiritual life. Whatever is conducive to the promotion of unity is in conformity with Dharma. All activity which divides and separates is Adharma… Whatever helps spiritual fellowship and understanding is Dharma. Whatever is worldly in the sense

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of promoting self interest in any sphere of activity belongs to the realm Adharma or ignorance… Virtue is necessary to neutralize vice, good is essential to combat or overcome evil. But both should be transcended if we are to attain spiritual perfection.” (unquote) Many matters are enumerated in this book. Lot of information has been stacked into a few hundred pages. The original publication had only 250 pages. This is a book which deserves to be made as a text for students at the appropriate level if it has not been already so prescribed. Since the lectures which form the basis for this book were prepared for a non Hindu audience the nature of the book is descriptive and explanatory. This indeed is its virtue when viewed from the standpoint of a student. The fact that the author, a Teacher and a Tamil scholar who had been honoured for his literary contribution in Tamil, has brought out these lectures in chaste English adds to its value and worth. Knowledge of an International language in addition to one’s fluency in one’s own mother tongue is always to be welcomed. The literary contributions of such persons would reflect a wider panorama of ideas and thoughts. A tendency to be parochial, narrow and constricted would be lacking in such authors though such a criticism cannot be laid at the doorstep of every author who expresses his views in his mother tongue. Let me conclude by saying that “Studies in Hinduism” has been a retrieval of a treasure trove for which the All Ceylon Hindu Congress should be complimented and congratulated again and again. I thank you for your patient hearing. (Chief Guest’s Address at the All Ceylon Hindu Congress launching of reprint of “Studies in Hinduism” By Kalaipulavar K. Navaratnam on 21st August 2010 at Saraswathie Hall, Colombo 4)

9 Hindu Culture

Gurur Brahma Gurur Vishnuhu Gurur Devo Maheshwaraha Gurur Saakshaat Para Brahman Tasmai Shree Gurave Namaha My dear Brothers and Sisters, I feel pleased to be present here today to share my knowledge with you on Hindu Culture. Let me first thank the organizers for inviting me and giving me this opportunity. When discussing Hindu Culture it is essential that the words “HINDU” as well as “CULTURE” need to be understood initially. Hinduism is a way of life. It is not a religion in the sense in which other major religions are considered. Christianity is based on the teaching of Lord Jesus Christ. Its sacred document is the Holy Bible. Lord Jesus Christ lived 2010 years ago. Islam is based on Prophet Mohammed’s teachings. The Holy Koran is its sacred document. The Prophet was born 1440 years ago. Buddhism is based on the teachings of Gautama Buddha who was a Hindu. The Dhammapada may be considered as the document reflecting his teachings. The Gautama was born 2554 years ago.

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As for Hinduism it has no founder, no one sacred book nor is it known as to when Hinduism started. In fact the name Hindu was given by the Persians and the Westerners who called all persons who lived on the other side of the River Indus as Hindus. They foisted the name Hinduism to the way of life of the people who lived across the River Indus. The name of the Religion of those who lived across the River Indus was actually the Sanaathana Dharma– the eternal doctrine. Examining next the word “CULTURE”, one might define it as refined living that arises generally in a peaceful stable society. It is the state of development in intellect, emotions, interests, manners and tastes in a Society at a given time. What needs to be remembered when we discuss a subject such as Hindu Culture is that Religion and Culture are inseparable. You cannot talk about Culture without implying Religion nor about Religion without implying Culture. Thus my talk about Hindu Culture must necessarily refer to the Hindu Religion. More so with Hindu Culture since, I referred to Hinduism itself as a Way of Life. It is an all inclusive holistic way of life. The refined level of living reached by societies which followed the Hindu Way of Life and the foundational principles that governed their way of thinking and living is what Hindu Culture is all about. India is one of world’s most ancient civilizations while Hinduism is the world’s oldest living religion. It is doubtful that you can find in this World any other rich and multi-layered tradition that has remained unbroken and largely unchanged for at least five thousand years. Bowing low before the onslaught of armies and elements, India has survived many invasions, many natural disasters, many mortal diseases and epidemics to transmit its ancient unmistakable imprint down five millennia to no less than a billion modern bearers. Indians have demonstrated greater cultural stamina than any other people on earth.

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For over five thousand years the Sanaathana Dharma influenced India’s intellectual life and almost completely determined India’s social and cultural life as well. This large and complex socio-religious organism consists of innumerable sects, cults, philosophical systems involving various rituals, ceremonies and spiritual disciplines. On the basis of some of these ancient social and religious practices prevalent both in South India and Sri Lanka the effect of Hindu Culture on pre Buddhistic and preSinhala Sri Lanka has been historically assessed. Dr. K. Indrapala in his recent book “The Evolution of an Ethnic Identity” has said as follows at page 76:- “In the present state of our knowledge,…. it is possible to conclude that the Early Iron Age culture, along with the urn and cist burial practices and use of iron technology had begun to spread in South India about 1200 years before the Common Era, and had crossed over to Sri Lanka by about 1000 years Before the Common Era and had crossed over to Sri Lanka by above 1000 years Before the Common Era”(Unquote). Before Common Era means Before Christ or B.C. This shows that Hindu Culture had spilled over to Sri Lanka even before the birth of the Buddha. I shall refer to Sanaathana Dharma hereafter as Hinduism. The Foundational Outlook of Hinduism Hinduism is a rich collection of hundreds of spiritual and philosophical traditions. Most traditions within Hinduism share certain distinctive, core beliefs despite the absence of an identifiable beginning in history, single founder, central religious establishment or sole authoritative scripture. Two of these core beliefs are that of tolerance and pluralism. While tolerance and pluralism are valued by many religions, these concepts are the very essence of Hinduism and are expressed through the diversity of Hindu practices and centuries of peaceful coexistence of various faiths. Even in the case of poetry, prose, dance, music, sculpture,

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architecture, painting and/ or medicine an atmosphere of unity in diversity is stressed. “There is but One Existence in which all beings are rooted” said the Bhagavad Gita. This world view is today confirmed by modern science, more particularly by subatomic physics. Though there was no single founder for Hinduism there had been many Saints, Sages and Seers who have helped to project such world views confirming each other by their intuitive experiences and thereby developing Hinduism. Basically Hinduism is of the view “Ekam sat; vipra bahutha vadanti” that Truth is One but that Sages call it by different names and in different ways. There cannot be two Truths. But Truth could appear differently to different people according to their understanding, capability and environment. All of you are familiar with the seven blind men and the elephant. That portion or part of the elephant that each of them touched gave them their perception of what the elephant appeared to be. Thus each of these Saints, Sages and Seers explained Truth according to their perception. Let me explain further. A boy studying Geometry at school level if he was asked ‘what is the shortest distance between two points? “He would reply” a straight line connecting the two “points”. You would say he is correct. If you ask the same question from a Higher Mathematics Research student he would say ‘a curved line connecting the two points if they are far apart.’ And he would be right too because if you join two points say one in Sri Lanka and the other in England the straight line would automatically become curved due to the spherical nature of the Earth. Thus Truth depends on the perceiver and his potentialities. From this attitude of recognizing differences among votaries of various Religions comes great tolerance and inclusiveness which is characteristic of Hinduism.

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Foundational Texts If we are to refer to any particular Text as the basic instrument setting out Hindu Thought, then we should settle on the Vedas. Vedas are the outpourings of many Saints, Sages and Seers. Most of these spiritual geniuses have not been properly identified even, they seeking to remain obscure and anonymous. But their outpourings have remained relevant for all times. The Vedas are four in number. They are the Rig Veda, Saama Veda, Yajur Veda and Atharvana Veda. Each Veda is divided into four sections known as Samhitas, Brahmanas, Aaranyakas and Upanishads. We need not go into details with regard to them but suffice to say here that the Upanishads which form the last section of the Vedas deal with metaphysical problems relating to God or Para Brahman, Soul or Aatman, Liberation or Mukti etc. They are in the form of dialogues similar to Milinda Prasna familiar to Buddhists here and deal with various aspects of the spiritual life of an aspirant and chalk out the path of realization which is the goal of human existence. Framework to explain Hindu Way of Life Hinduism has many divisions based on many Creative Precursors who interpreted Divinity, Life and Living in their own way. If we are to seek a framework to explain Hindu way of life, what must strike a person who looks at it as a whole, despite several Teachers and Preceptors, is the order that marks the Hindu system. The process of evolution in Nature is reflected in Hinduism. Everything in Hinduism follows in due succession. It is orderly akin to the orderliness of Nature. As paddy is sown and it grows and ripens and then is harvested and then ground into flour to make pittu or string hoppers, so a like succession of events and phenomena is seen in Manâ&#x20AC;&#x2122;s life. This was seen and commented upon by Saints, Sages and Seers. It was they who gave Greater India her social and religious polity. In the successive stages that followed each

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other in the life of Man, they saw a natural order. The sowing was done in the student life or Brahmacharia Ashram wherein the seed of knowledge was planted. The life of the Householder or Grahastha Ashram was comparable to the ripening and growing up to maturity. Then came the Vaanaprastha Ashram where Man retired from active life to lead an ascetic life which resembled the harvesting stage. The final field of action was in the Sanyaasa Ashram comparable to the making of pittu or string hoppers for human feeding. At this stage the work is not directed to grow mature nor to be harvested. It is lived wholly for the benefit of others. To feed others! – So society was recommended by the Saints, Sages and Seers to journey through these four Ashrams or stages of life, viz. Brahmacharia, Grahastha, Vaanaprastha and Sanyaasa, which represented the natural growth in human life. The Basic spiritual instruction in Hinduism The basic spiritual instruction in Hindusim is that the multitude of things and events around us are but different manifestations of the same Ultimate reality – the Para Brahman. Thus Hinduism is essentially monistic in character in spite of the worship of numerous gods and goddesses. Scriptures make it clear that all these Gods and Goddesses are but reflections of the one Ultimate Reality mirroring different aspects of the Infinite, Omnipresent, Omniscient, Omnipotent and ultimately incomprehensible Para Brahman. The example often given is when you place a thousand dishes filled with water under the Sun you would see the reflection of the Sun in every one of those dishes of water. So too all deities are reflections of that one Ultimate Reality – in the illustration – the Sun! The manifestation of Para Brahman in the human soul is called Aatman and the idea that Aatman and Para Brahman, the individual and the Ultimate Reality are one, which means that the Reality without called Para Brahman and the Reality within

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called Aatman are both same, is the essence of the Upanishads, which may be described as the philosophical and practical content of the Vedas. Purpose of Life The purpose set forth among the Hindus in life has been to free themselves from their wrong perceptions which have come about due to Maya or illusion. It is interesting to note that modern Physics, too speaks the same language. Dr. Fritjof Capra, the famous scientist, who is an inter porter of the philosophy of physics in his book the “Tao of Physics” says as follows:- “…the structures and phenomena we observe in nature are nothing but creations of our measuring and categorizing mind”. Then he goes on to compare Hinduism with Modern Scientific Thought and says Hinduism holds that all shapes and structure around us are created by a mind under the spell of Maya and it regards our tendency to attach deep significance to them as the basic human illusion.” (unquote) Thus, as long as we confuse the myriad forms of the play of the Divine, with Reality, without perceiving the unity of Brahman which underlies all forms and phenomena, we are under the spell of Maya, says Hinduism. This illusion comes out of wrong comprehension of the world. Even the identification of ourselves with our bodies is the outcome of this wrong comprehension. To free Man from such wrong comprehension is the primary task undertaken by Hinduism. Hinduism, like its daughter Buddhism, is premised on realization and not revelation. Thus many an exercise has been recommended to slip ourselves out of this false comprehension and identification. The basic question to be answered is “Who am I? Am I the body or the mind or the intellect? Am I a Man or a Woman? Am I a Sri Lankan or an Australian? Am I a young Man or an old Man? Where does this I reside?” Answers are provided to each type of human beings differently. While those following the path of wisdom are

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constantly bombarded with the idea ‘Aham Brahmaasmi’ which means ‘I am Brahman’ and therefore not the body nor anything else mentioned earlier, those following the path of action have been recommended service which makes the other person more important than one’s Ego centered existence. So compassion towards all living beings takes importance. The ‘I’ is no more important. So too the path of devotion recommends rituals, yagnas or sacrifices, singing of hymns and offering of flowers etc. which make the object of devotion more important than one’s Ego based existence. The path of meditation is geared to watch one’s mind and its false identification with the body and its environment which results in freedom for the Self from its Ego constricted existence. When we empty ourselves of the ego centered, ‘I’ centered existence Divinity takes its place. Then you become an instrument of the Divine. Another important facet of Hindu thought is the play of Karma in life. Karma means action. As long as our view of the world is fragmented, as long as we are under the spell of Maya and think that we are separated from our environment and therefore can act independently, we would be bound by Karma. To be free from the bond of Karma means to realize the unity and harmony of all Nature including ourselves and to act accordingly. The negation of the illusory Ego is the path to freedom from Karma. To be free from the spell of Maya, to break the bonds of Karma means to realize that all the phenomena we perceive with our senses are part of the same Reality. It means to experience concretely and personally that everything including our own self is Para Brahman. This experience is called Moksha or liberation in Hindu Philosophy and it is the very essence of Hinduism. Ways of Liberation Hinduism holds that there are innumerable ways of liberation. It would never expect all its followers to be able to approach the

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Divine in the same way and therefore it provides different concepts, rituals and spiritual exercises for different modes of awareness. There are four main approaches as referred to above â&#x20AC;&#x201C;viz. â&#x20AC;&#x201C; The Path of Gnana or Wisdom, the Path of Bakthi or Devotion, the Path of Karma or Action and the Path of Dyana or Meditation. Each of these approaches provides different concepts, rituals and spiritual exercises for the different modes of awareness. But votaries of all these approaches know that Para Brahman is beyond concepts and images anyway. It is from this attitude comes great tolerance and inclusiveness which is characteristic of Hinduism. Hinduism in short is a Congress of Religions! Symbolism in Hinduism Let me next examine the underlying concepts which moulded society under the direction of Hinduism. One of them is the use of symbolism. Hinduism teaches by symbols. Since the Infinite needs to be explained through our senses and helped to be understood by our finite body, mind and intellect, our religion has chosen symbols as its means of communication. Symbolism is used in the realm of the physical, mental and intellectual too. Suppose we have an idol consecrated, we give a physical form and name to it and use that finite perceivable form as a symbol of the Infinite and pray to it knowing that the Infinite power exists everywhere and in that idol too. This is physical. Let us suppose we sing devotional songs to the Divine. Here Divinity is described by words and while singing goes on, those words and the music that goes with the words, make a form or picture in our mind and an emotional intimacy grows in our heart with such form or picture wherein the Infinite is given a finite form in our hearts with which we emotionally relate ourselves. This is mental or emotional.

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Suppose we are trying to understand the Infinite intellectually. Then concepts are formed in our minds. Through concepts which are more subtle than the physical and the emotional we are trying to understand the Infinite and relate ourselves with the Infinite. Let me give an example of how concepts are given forms. One of the Puranic stories goes thus â&#x20AC;&#x201C; Sage Kashyapper, a Saint of repute, married a Demon damsel called Maayai and begot three Demon sons called Soorapadman, Taaraakasuran and Singhamugan. When we say Soorapadman, Taarakasuran and Singhamugan, the Asuras, were born of the wedlock between Sage Kashyapper with the Demon damsel Maayai what does that mean? It means the union of the soul with ignorance begets ego consciousness, selfish action and selfish desires. Soul is personified by Sage Kashyapper, ignorance is personified by Maayai or Avidaya which is forgetfulness of the essential divine character of every being and ego consciousness is personified by Soorapadman, ego motivated selfish actions is personified by Taarakaasuran and ego motivated desires is personified by Singhamugan. Thus behind the story of Lord Murugan or Skanda there are concepts given personified forms. Even the 1000 brothers of Soorapadman represent thousands of forms of behaviour that are inherent in us falling out of the three original impurities â&#x20AC;&#x201C; Aanaavam, Kanmam and Maayai (respectively Aridya, Karma and Kaama). So even in the realm of the intellect, concepts are given personified forms. We find even in the Great Epics of the Hindus, Raamaayana and Mahaabaaratha, this hidden allegorical method is used. For example the concept of the natural tendencies in Man when he is born or Vaasanaas as they are called, are represented in the Raamaayana by the three brothers Raavana, Vibhishana and Kumbakarna. Vibhishana represents the Saatwic tendency or the good natured attitude of Man towards life and living beings.

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Raavana represents the Rajasic or the hot tempered egoistic attitude towards life. Kumbakarna is the personification of Thaamasic qualities â&#x20AC;&#x201C; lazy, lethargic and a life of eating, drinking and sleeping. Thus the Raamaayana story seems to allegorically denote the good and dharmic nature in us all represented by Vibishana, with the help of the Divine (Raama) overcoming our hot and lethargic nature (Ravana and Kumbakana) to receive the Grace of the Divine. As you know Lord Raama killed Ravana and Kumbakarna and installed Vibishana, as the King of Sri Lanka. The great Saints and Sages of yore realized that spiritual truths would not be grasped by all and sundry if directly revealed. They found that Truth could not be expounded in a uniform manner. They found that there were varying intellectual and spiritual maturity in different individuals. They therefore revealed their findings and experiences in gradations to suit different types of people The Upanishads contained the highest philosophical concepts directly dealt with and convincingly discussed rationally which were the outpourings born out of their experiences. The Puraanas and the Epics expressed their doctrines allegorically giving them out through stories, myths and legends. Just as the Upanishads, Puraanas and the Epics taught through symbols and stories even the construction of Temples by their very architecture and form were imparting religious knowledge to the people. The Temples were the repositories of strange forms of Gods and Goddesses again symbolising the Truth they wished to impart. These forms were idolized and worshipped ritualistically by the vast majority of followers of the Hindu Religion. Even the very construction of a Temple has certain hidden meanings behind it. The Temple with its outer courtyard and

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inner precincts and the sanctum sanctorum depict the outer physical, mental and intellectual layers of a human being plus the inner spirit. It behests us by its very manner and mode of construction to see within. Transcend your outer physical, mental and intellectual planes and go inside to see the Truth – the Temple seems to advise us. It has been found that spiritual truths cannot be grasped by ‘lower’ minds. By ‘lower’ minds unlettered persons are not referred to. Sometimes well educated very bright people are found to have ‘lower’ minds meaning minds which cannot grasp nor appreciate the outpourings of Saints and Sages which are the result of direct intuitive experiences from the deeper levels of consciousness. Once I went to see a very well known educated political personality, a close friend of mine, who was bed-ridden sometime in the 1970s. I thought that I should hand over some books for the patient to read since he was convalescing and able to read then. Two simple books of the world – renowned philosopher J. Krishnamurti were given to the patient. When I next met him I was surprised at his lamentation. He said, “What are in these books? I could not understand head or tail. Simply because you gave them to me I tried to read them. But it was Greek to me. I just could not understand!” Here was a well known Marxist who had read the Das Capital and was quite familiar with Dialectical Materialism, thesis, anti thesis, synthesis and so on unable to understand the simple text of a Spiritual Master. From a spiritual standpoint such minds are lower minds. They could understand the most complicated materialistic and mathematical perspectives. But spiritual truths are beyond their comprehension. So very many great Saints and Sages were unlettered or dropouts from schools! We therefore see that Hinduism devised methods to suit each individual’s taste and capacity so that each of them could progress in the path chosen by them. Thus Hinduism abounds in

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metaphysical doctrines, cults and creeds, rituals, symbols, stories, myths and legends. Hinduism takes each one of us not from error to truth but from a lower truth to a higher truth till one reaches the highest Truth which is the experience of that One – the Infinite which is an inconceivable intuitive inexplicable experience. A rational mind might dispute the reference to a journey from a lower truth to a higher truth. But as I said earlier when we studied geometry in the lower school we studied lower truths while in the University higher truth even in the sphere of modern mathematics. As one evolves he begins to understand the inner significance of various symbols and rituals in Hinduism. What should be kept in mind is that such symbolic representations do not impede the ultimate realization of Truth. The idols and symbols are only representations of the “unknown abstract” portrayed through concrete symbols. In Algebra we use the concept of “X” the unknown until we know what is “X”. Once “X” is known we don’t have to use such a symbol. The mind cannot conceive anything except through form or name. Furthermore unless it is within space and time the mind would not appreciate what is said. So the real Hinduism we would notice is hidden behind a façade of festivals, forms, idols, rituals, symbols, ceremonies and so on. The modern scientifically educated and motivated persons should attempt to study the hidden meanings behind every aspect of Hinduism and appreciate the deep significance behind all such symbols and veiled depictions if they are to fully appreciate Hinduism and Hindu Culture. Hinduism teaches that if we had acted violently or foolishly so far we could change our ways radically to usher in a better future, a peaceful future, an intelligent future. Thus for example the ill effects of all wrongs done to the minorities by the governing

Some Thoughts on Hinduism

elite in Sri Lanka so far could be washed away by taking corrective action presently. I refer to a political example because it would be topical for you students of diplomacy! What are these corrective measures? According to Hinduism following the Ideal of Dharma is the important corrective measure to be undertaken. The Concept of Dharma and the Ideal pursued by Hindus Dharma is the mode of conduct for an individual or members of a society that is most conducive to spiritual advancement. The virtues that spring from the Ideal of Dharma are all based on a fundamental sense of obligation towards fellow beings and are branches from the root of Dutifulness. Even though rights and duties being co-relatives are two sides of the same coin according to studies in Jurisprudence, the attitudes of those claiming rights and those insisting on doing their duties are different. When we ask for our rights we are aggressive, combative and separative. Those who prefer to do their duties are yielding, peaceful and unifying. An important result that flows from the Ideal of Duty is that the failure of one of two parties in a relationship to do his duty does not excuse the other from doing his. While there should be reciprocity to make a relationship perfect, yet duty must be done even to the undutiful. Duty must be fully discharged no matter what may be the unworthiness of the other party to the relationship. Why this should be so stems from the realization that the other will have to answer to Karma for his breaches of the law. Importing this idea to our present predicament we should note that performing our duties dispassionately having acted hitherto in a selfish manner would entail a change of heart on our part which is essential if we are to move forward towards peace, reconciliation and co-existence. Whether in personal life or politics or international relationships while performing our duties our state of mind is very important. To avoid the cycle of

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Karma, Hindus strive to remain unattached to the fruits of their virtuous actions in thought, word and deed. When one can work without expecting rewards, Hindus believe that Society as a whole benefits and the individual is freed from the cycle of Karma and reincarnation. Thus disinterested devotion to duty appears to be the Ideal pursued by the Hindu. Indeed this was the excellence expected of Man by the Bhagavad Gita. Dharma itself needs further elucidation. There are several categories of Dharma including the eternal laws which encompass the inherent laws of Nature and the Divine, plus Saamanya Dharma and Vishesha Dharma. Natural Laws are understandable. They are the laws which govern natural phenomena. Plants grow according to such Laws. Animals behave according to such Laws. Planets move according to these Laws. Such Laws are also termed as their Dharma. Coming over to human beings we have Saamaanya Dharma and Vishesha Dharma which govern their activities. Saamaanya Dharma includes general laws that govern all forms and functions including one’s duty to strive towards and achieve contentment, forgiveness, self restraint, non-stealing, purity, control of senses, discrimination between right and wrong, spiritual knowledge, truthfulness and absence of anger. Vishesha Dharma or special duties expound upon social Law or the Laws defining an individual’s responsibilities within the nation, society, community and family, law according to one’s stage of life or the laws governing age – appropriate duties related to the natural process of maturing from childhood to old age; and personal law or the individualized application of Dharma according to an individual’s sum of past karma, intelligence, aptitudes, tendencies, physical characteristics and community. It would be interesting to consider Vishesha Dharma in the life of any one of the four Varnas or Castes. Before explaining what is meant by Caste, let me at this stage only refer to Caste as the division of society in the ancient Indian civilization based

Some Thoughts on Hinduism

on four general occupational groupings which included workers or shudras, business people or vaishyas, law enforcers and law makers or kshatriyas and priests or brahmanas. Let me take the example of a Kshatriya. You are familiar with the story of the Mahabharatha and more particularly what happened in the Kurukshetra or the battle ground just before the War. It had been decided that the Pandavas and the Kauravas, the cousins were to fight each other with their respective armies. Arjuna, one of the Pandava brothers, sees his Grand Uncle Bhishma who had brought him up and who had been very fond of him on the other side of the battle ground; he also sees his venerable teacher Dronachchariya on the other side among many other close relatives and dear friends. He is grief stricken. Battle is about to start and he refuses to fight. He tells Lord Krishna who was his Charioteer “I would not consent to kill these teachers, those who have to be revered as my fathers and grandfathers, uncles and fathers in law, to be loved as my sons and grandsons, my brothers and brothers in law and other kinsmen. Even if they kill me or even if the Kingdoms of the three worlds were to be mine I would not kill them. Even though the enemies are the aggressors, we should not kill them”. Being confused Arjuna seeks Lord Krishna’s help. Lord Krishna distinguished Saamanya Dharma and Vishesha Dharma. Saamanya Dharma would be what is expected generally from every human being. We have to be non - violent. Violence in thought, word and deed is contrary to the natural balance of the Universe. This is the general Law or Saamaanya Dharma. But there are special duties prescribed for certain people. Lord Krishna says, “Having regard for your own duty, you should not falter because there exists no greater good for a Kshatriya than a battle enjoined by duty.” Lord says that Arjuna’s svadharma or his own personal duty or special duty as a Law enforcer requires him to engage in battle.

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Protection of right by the acceptance of battle is the social duty of the Kshatriya and not renunciation. His duty was to maintain order even by force and, not to become an ascetic. When the struggle between right and wrong was on, he who abstains from it out of false sentimentality, weakness or cowardice would be committing a sin. Thus Bhagavan Krishna says, “Treating alike pleasure and pain, gain and loss, victory and defeat, get ready for battle. By doing so you will not incur sin.” Here we see the need to follow one’s special duties or Vishesha Dharma when placed in a predicament where such duties have to be performed. It is to be remembered that the Vishesha Dharma of the Brahmin in an environment in which force or violence may have to be used would be complete passivity whatever might be the consequence to himself or his dear ones. Thus if my mother is being harassed by a thug as a Kshatriya my duty would be to save her using even violence against the aggressor. But if I am a Brahmana I have a different duty. I have to be passive calling upon Divinity to intercede. More often Divinity does intercede! When Draupathi was being stripped of her clothing as a woman she could not use any form of violence against her tormentors. She appealed to Lord Krishna. Then her saree extended and extended to such lengths that stripping became impossible for the stripper. Thus Special or Vishesha Dharma would vary according to one’s varna or station in life or one’s gender. Varna or Caste divisions in Hinduism have come in for much criticism. What was originally four general occupational groupings proliferated to thousands of sub groups. Over thousands of years what was expected to be a skills and aptitude based guild system was rigidified into a hereditary hierarchy. This distortion came about as a result of certain social practices and taboos gaining acceptance over time and also due to countless invasions by foreign civilizations. The so called lowest class called

Some Thoughts on Hinduism

as untouchables was marginalized facing widespread prejudice. It must be emphasized that there is no basis for a discriminatory caste system in revealed Hindu Scriptures. Vedic and non-Vedic scriptures advance the concept of equality of all Mankind as demonstrated in the ancient hymn when translated states thus – “No one is superior; none inferior; all are brothers marching forward to prosperity!” Though lacking an authoritative scriptural basis it is unfortunate that the Hindu Religion has been conflated with the reprehensible practice of social discrimination that has manifested as racism, religious persecution and slavery in other cultures throughout the world. Despite immense societal discrimination and prejudices however, there have been countless saints and sages from the so called lower castes who have profoundly impacted Hindu Philosophy and devotional practice. The great savant Thiruvalluvar of Southern India comes to mind. His Thirukkural an influential scripture of sacred wisdom imparted in the Tamil Language and considered as the Bible of the Tamils has been translated to many languages. He belonged to the so called lower caste. One of our Saivite Saints Kannappa Nayanar was from the Veduva or Veddha Community. Modern day Saints with millions of followers world-wide include Maatha Amirthanandamayi or Ammachi as she is called the world over, who was born into a fishermen community and Bagavaan Satya Sai Baba who was born into an agrarian community. Today Jurisprudence in Modern India outlaws caste discrimination and contemporary Hindu spiritual leaders and organizations have been engaged in eradicating the hereditary caste system from society. Mahatma Gandhi was vociferously engaged in giving a place in society to the so called untouchables whom he called as Children of God or Harijans.

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Let me conclude by summarizing what I have said so far. 1. Hinduism is the oldest living religion in the world. 2. It has no single founder, no central organization nor a single text. 3. Its foundational principle is “Ekam sat; Vipra Bahudha Vadanti –Truth is One; Sages call It by different names.” Thus Hinduism believes in Tolerance and Plurality. 4. The fundamental teaching of Hinduism is unity. It says “There is but One Existence in which all beings are rooted.” Sub atomic physics today confirms this world view. 5. Process of evolution in Nature is reflected in Hindu way of life and thus progressive stages in life are identified as Brahmacharia, Grahastha, Vaanaprastha and Sanyaasa Ashramas. 6. Hinduism teaches by symbols. It accepts the differences in the physical, emotional and intellectual capacities of human beings and prescribes different modes or margas referred to as Gnaana Marga (Path of Wisdom), Karma Marga (Path of Action), Bakthi Maarga (Path of Devotion) and Dyaana Marga (Path of Meditation). 7. Hindu Culture has stressed Duties instead of Rights. The attitude of those who do their duties and give preference to their duties is peacefulness. Those who fight for rights are combative. Hinduism prefers Shanthi or Peacefulness. 8. Hindus generally are conscious of the effect of Karma in their lives. The thought that what you sow you reap is deeply embedded in their minds. 9. The concept of Dharma is the prescription Hinduism gives for the world’s ills. An attitude of disinterested devotion to ones duties would be ideal for worldly as well as spiritual advancement.

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10. Though caste considerations have crept into the Hindu Way of Life, there is no basis for a discriminatory caste system in revealed Hindu Scriptures. Let me conclude with an invocation to peace. Purnamadah Purnamidam Purnaath Purnamudachyate – Purnasya Purnamaadaaya Purnameva VashishyateOm Shanthi! Shanthi! Shanthi!

(The Bandaranaike International Diplomatic Training Institute, Diploma Course in World Affairs and Professional Diplomacy, Lecture on ‘Hindu Culture’ on 28th October, 2010 at the BMICH)

10 The Science of Mantra

Gurur Brahma Gurur Vishnuhu Gurur Devo Maheshwaraha Gurur Saakshaat Para Brahma Tasmai Shree Gurave Namaha My Dear Brothers and Sisters, Mantra is the science of sound. The saints and sages of yore defined mantra as that which by recitation saves and protects us. “Mananath trayate iti mantra!” That is, if by chanting, by reciting, by articulating certain sounds, you can save or protect living beings or their environment, such a sound would become a mantra. I don’t have to tell you that sound is all around us. Take a walk in the Ashram – you would hear the whispering wind, the chirping of birds, the crying of the peacocks, the barking of dogs, the steady noise from the windmill, the laughter and gossip of the Ashram workers, the noise of the passing carts and motor cycles, not to mention the early morning blaring of recorded music from various corners outside the Ashram. There are countless varieties of sounds which surround us. We may like some sounds but be annoyed by others. However, all sounds are the result of vibrations. It is these vibrations that travel through air to our ears

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and we hear then as sound. The air carries many such vibrations simultaneously and they travel in different directions. So we receive so many sounds all at the same time. These vibrations are really sound waves. By a simple experiment of sprinkling fine sand on a steel disc and playing various notes on a violin, the 18th century German physicist Earnest Chladni demonstrated how sound waves bring forth various shapes and patterns and thus proved to the world the relationship between sound and form and vice versa. Thus we are now aware that every sound has a corresponding shape and every shape has a corresponding sound. After Chladni more sophisticated experiments were conducted in this field by instruments called oscilloscope and tonoscope. This was conducted specially by Dr. Hans Jenny of Zurich. He called the study of the inter-relationship between wave forms and matter as cymatics. In fact the word now connotes therapeutic or medicinal use of high frequency sound waves. ‘Kuma’ in Greek means ‘a billow’, which means that which bulges out. By sophisticated instruments Dr. Jenny proved how sound waves of musical notes produced a harmonic pattern of shapes which are similar to organic or natural forms like vanishing spirals of jelly fish, concentric rings in plant growth, patterns of tortoise shell or zebra stripes, pentagonal stars of sea-urchins which are a form of marine animals, hexagonal cells of honey combs etc. Dr. Jenny observed that inorganic matter vibrated when sound was produced close to it. Not only that – they produced organic shapes or shapes of living organisms both moving and static. There was the visible expression of energy as the inverse of actual invisible vibratory pattern. Thus he found that different frequencies of sound produced amazingly different types of patterns, shapes and forms all of which were harmonious, beautiful and symmetrical. It was Dr. Jenny who built the instrument called tonoscope which transformed sounds into visual representations on the screen.

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Thus when the Pranava mantra ‘Om’ was uttered correctly into the tonoscope, he found that the sound produced a circle which was then filled in as the sound continued as A…U….M… in hum with concentric squares and triangles. Finally he found on the screen when the last traces of the sound ‘M’ in the ‘Om’ died away, the formation of a pattern which was identified as a Sri Yantra, which is a symbol of the Divine Power or Para Shakti. When various letters and words of the Holy Scripture in languages like Hebrew or Sanskrit were uttered into the tonoscope, the pattern formed on the screen was found to be similar to the written script of those words in those languages, whereas when words belonging to secular or profane languages were uttered all types of chaotic patterns formed on the screen. These experiments gave rise to the conclusion that religious symbols were not superstitious concoctions of ignorant minds but actual secret keys to the Cosmic Energy which as vibrations compose and link us all together. These symbols had a corresponding sound and such sounds or mantras had corresponding patterns or forms. Sound and shape we find are therefore interrelated and are mutually convertible. You can convert sound into shape and shape into sound. All these shapes and forms are ‘light’ in wave motion – that is light waves. It is light that manifests as colours. You would have heard that there is a science called colour therapy, which is the therapeutic use, both physically and psychologically of coloured light and of appropriate colours generally. This shows that colour has a measurable physical effect on living organisms. It was Dr. Theo Gimbal of U.K. who demonstrated by experiments how a precise shade of red increases pulse, blood pressure and respiration rate. Then he showed that the colour blue reduces such increased rate. He also showed that the colours yellow in high concentration relieved migraine and asthma. He showed that the green colour of a specific shade quietened the victims of shock.

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These experiments helped to bring religion close to modern science. A few hundred years ago science believed that matter was the Ultimate Reality. After these experiments with sound, modern science began to believe that the Ultimate Truth of the Universe, of which we are a part, is not matter but vibrating Energy and Consciousness of which both mind and matter were gradational manifestations. This vibratory Energy consciousness, it was found, operated invisibly all around us. The process of life formation, life sustenance, change, or destruction and then regeneration and reformation was found to operate in every conceivable thing whether it be in the stars above, in the onions and tomatoes we eat or in the pebble on the seashore. What we call as solid or liquid or gas, which are all that we see in the Universe and which make up this Universe, have been seen by modern science as mere differences in the frequency of vibrations of energy as light and sound. All around us including ourselves are nothing but light and sound. So we see that sound is shape. We see shape as sound and shape as colour too. We see colour is but light. Light we know is sound. So science came to the conclusion that both light and sound were part of the same energy. Everything in this Universe, modern science asserts, is but energy in different forms. We would see that the doctrine of Mantra Vidya or the science of mantra, as propounded by the sages long ago is also based on the view that this Universe is ultimately nothing but one Supreme Shakti or Energy operating at different levels and is composed of different rates of vibrations and kinds of vibrations. All that make up this Universe, all beings and all things, are but the interplay of Shaki in its different rates of vibrations. So all the forms that we see in this world are nothing but vibrations. When these vibrations flow in and affect our retina we feel and experience this flow of vibration as colour and shape. When the same vibrations affect our eardrums we experience that

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flow as sound. So, too, we experience touch, smell and taste. These vibrations affect and impinge on our nerve centres in the eye, ear, skin, nose or tongue and that is how our five senses function. This five-fold experience is possible because the world of forms are vibrations and are therefore moving forces that impinge on our sense organs, brain and mind. We must realize that our brain, sense organs and our minds are part of us, that we are part of this Universe which, in turn is made up of different rates of vibrations. Energy in motion as sense objects mingles with energy in motion as sense organs. Such mingling is what we term as experience or subject-object relationship. But there is a primary motion of energy which is the prime vibration. It is a vibration the rate of which is infinite. It is this primordial motion of energy or Para Shakti which desired or willed to evolve as this Universe. This primordial movement of the Supreme Energy is what is revealed to the sage or saint as Para Naadam or Pre-Eminent Sound. The scientist might refer to it as Super Ultrasonic. Ultrasonic means sound waves of too high a frequency that it is not audible to the human ear. Super Ultrasonic would be beyond even such ultrasonic waves. Now let us explain what Hinduism says in terms of the scientific knowledge we have obtained. The cosmic prime movement with an infinite rate of vibration is called Para Shakti in Hinduism. It manifests at the same time as different coagulated or clotted power structures. These power structures are given names. They are the Devatas or Gods in Hinduism. Each power structure is but an individual rate of vibration of the Primal Energy or Para Shakti. So we have different rates of frequencies of vibrations and therefore different sound structures and thus different Devatas or Gods, major and minor. Rishis of ancient times could hear this primal vibration of the Cosmic Energy. Since Energy is light as well as sound, particle as well as wave, the Rishi, by the very power of his penance dived

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within to the innermost core of his being. There he saw or heard as it were Energy manifesting as light forms or Devatas and sound forms or mantras. It was a kind of Divine inner audience or audition with the Divine. Thereafter, when the Rishis regained worldly consciousness, they articulated and communicated what they had heard through verbal sounds called mantras. Thus mantra is a revelation. In a state where the Rishi loses his identity as an individual with the idea of subject and object ceasing to be, he sees the mantra. So the person who saw such mantra was called Mantra Drishta. What he saw was called Mantra Devata. Mantra Devata is the personification of the Cosmic Energy. That is its motion in a particular frequency. Mantra as form is Devata and a Devata as sound is Mantra. If Devata is a visual representation, Mantra is an audio-representation. Each mantra is a condensation of a particular form or manifestation of Shakti. The different forms and functions, the various names and mantras ultimately converge into that Supreme Energy or Para Shakti. That primal Energy too has a corresponding mantra which is ‘OM’ and ‘Hreem’. ‘OM’ and’Hreem’ are the two Moola Mantras which denote the Supreme Cosmic Power or Para Shakti in Her two aspects, static and dynamic. She is Shiva and Shakti. Shiva in scientific terms would be static Energy and Shakti dynamic Energy. According to Hinduism, the ultimate Divinity is Satchitananda Swaroopam – the Absolute Being in Bliss and Consciousness. From that Satchitananda Swaroopam issued forth Shakti. From Shakti manifested Sound or Naada and from Naada issued forth Bindu, the nuclear structure. The original Sound or Pranava is Om. Om is the very prana or life of all that exists. One could explain this from the Bible. It says:“In the beginning was the word. The word was with God and the word was God.” That word, according to Hinduism is Om.

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Om is the Shiva Pranava. Hreem is Shakti Pranava. These two mantras are the sound emanations of the primordial movement of the Primal Power or Para Shakti towards the manifestation of the Universe. All other mantras are particularized movements of this primary movement from Parama Shiva to Para Shakti. The whole universe is the fusion and expression of these two primal vibrations - Om and Hreem. The manifested Universe in its triple formation and function is but Om and Hreem – the triple formation being Srishti (creation). Stithi (sustenance) and Laya(absorption). The two mantras here might sound confusing. Let me explain Before creation and after absorption or laya, Om or Shiva is predominant. After creation and before absorption or laya Hreem or Shakti is predominant. Thus all cosmos flows out perpetually in aeons of time as Om and Hreem. Thus Om Hreem describes in a nutshell the foundation of the edifice of the Universal Pyramid. Foundation is Om – the edifice built upon it is Hreem. Thus all mantras generally start with ‘Om’. The Mahamrithunjaya mantra includes both Om and Hreem. It sounds thus – “Om Tryambakam Yajamahe Sugandhim Pushtivardhanam Urvaa Ruka Miva Bandanaan Mrityor Mukshiya Maamrithath Om Hreem Nama Shivaya”. I know that we at the Ashram do not use Hreem but end the mantra saying Hara “Om Namah Shivaya”. Hara is again a mantra for Shiva. This powerful mantra popularised during the past 100 years or so means, “I bow down to the three-eyed Lord Shiva who is full of sweet fragrance, who nourishes all beings well. May he free me from the bondage of samsaara and death just as the ripe cucumber is severed from its bondage to the creeper and may I be fixed in Immortality.” As you know, this world is quite different today to what it was for many centuries earlier. We speak of a global village now. Today I am in Trichy, tomorrow in London and the day after in

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New York. Distances have shrunk. However much we may secure ourselves, yet there is no protection for us, physical or mental. Accidents, riots, quarrels, earthquakes, tsunamis and what not can affect us. The saints and sages have given us the powerful Mahaa Mrithunjaya mantra to protect us. Whenever you go out on a journey, if you can recite this mantra minimum nine times, you assure yourself a safe journey. It acts like a talisman. If you recite this mantra with correct intonation and feeling, sitting by the side of a very sick person, the chances are that person would become quiet and relaxed . Sometimes persons left to die by doctors have been seen to recover. Let me tell you of an incident. A retired Principal of a school in Colombo was in a state of coma. The Doctor expected her to pass away that night. I went to see her. Two Swamis from the Ramakrishna Mission in Colombo, Swami Atmaganananda who is now the Principal of Vivekananda College in Chennai and Swami Rajeshwarananda came to see the patient while I was there. The three of us decided to chant the Tryambaka Mantra. Together we chanted Tryambakam 108 times. We thought the lady would pass away that night. She recovered the next morning. Though bedridden she lived another year or so before she passed away. You might say it was just an accident. But such stories are countless. The mantra correctly intonated does appear to protect us. The ancient Rishis discovered the alliance between Man and Nature through sound. Since Nature is an objectification of Aum, the Primal Sound or Vibration Word, the Rishis found that Man can obtain control over all natural manifestations through the use of certain mantras or chants. Historical documents tell us of the remarkable powers possessed by Miyan Tansen 16th century Court Musician of Emperor Akbar the Great. Commanded by the Emperor to sing a night raga while the sun was overhead, Tansen intoned a mantra that instantly caused the whole palace precincts

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to become enveloped in darkness like how it is when the eclipse of the sun takes place. The ancient Indians had seen the connection between sound and nature. So much so, each of the seven basic notes of the octave is associated in Hindu mythology with a colour and the natural cry of a bird or beast. Thus “sa” or “do” with green and the peacock; “ri” or “re” with red and the skylark; “ga” or “mi” with gold and the goat; “ma” or “fa” with yellowish white and the heron; “pa” or “soh” with black and the nightingale; “da” or “la” with yellow and the horse; “ni” or “ti” with a combination of all colours and the elephant.

India has long recognized the human voice as the most perfect instrument of sound. Hindu or Indian music thus is a subjective spiritual and individualistic art aimed not at symphonic brilliance but at personal harmony with the Over Soul. All the celebrated classical songs of India have been composed by devotees of the Divine. Because Man himself is an expression of the creative Word, sound exercises on him a potent and immediate effect. Great religious music of East and West bestow joy on Man because it causes a temporary vibrational awakening of one of his occult spinal centres or chakras. In those blissful moments a dim memory comes to him of his divine origin. Folklore of all peoples contain references to incantations with power over nature. The American Red Indians are well-known to have developed sound rituals for rain and wind. Tansen, Emperor Akbar’s court musician, was able to quench fire by the power of his song. Thus mantras are potent vibrationary chants. The infinite powers of sound are derived ultimately from Aum, the word of creation, hum of the Cosmos. The Aum vibration reverberates throughout the Universe.

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Just as word and sound through mantras could be used for beneficial results, they could be used for negative results, too. Commonly we refer to such use of negative terminology as Black Magic. By incantations of these words and corresponding sound, harm could be brought upon people. The Puranas describe mantric wars between Devas and Asuras (demons). An Asura once tried to kill a Deva with a potent chant. But owing to mispronunciation the mantra acted as a boomerang and killed the demon. Thus intonation of mantras correctly is stressed as otherwise ill effects could follow. Let me now chant the Maha Mrityunjaya mantra three times. I will chant line by line. You will follow me. Om Tryambakam Yajaamahe Sugandhim Pushtivardhanam Urva Rukamiva Bandanaat Mrityor Mukshiya Maamritaat Om Hrim Nama Shivaaya

Let the finally refer to Devi or Shakti incantation called Trishadi, which consists of three hundred stotras of Devi or Mother Goddess. It was given to the world by Rishi Hayagriva. Every stotra refers to some aspect of Shakti or Devi or Mother Goddess. Stotras are panegyric verses about a Deity. The Trishadi praises various aspects of Devi. The three hundred stotras in the Trishadi have been reduced to their moola mantras or basic mantras and a compact mantra had been formed called the Pancha Dasakshari or 15 lettered mantra. It runs thus, Om aim hreem shreem aim Ka e ii la hreem â&#x20AC;&#x201C; kleem Ha sa ka ha la hreem â&#x20AC;&#x201C; sou Sa ka la hreem

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You will find that the moola mantra – ‘hreem’ appears four times in this. Hreem is basic to this mantra. In stotra you may need to know the meaning. But the meaning of mantras need not be known. They have their benefits if intoned properly whether you know the meaning or not. The benefits of reciting the 300 stotras in Trishadi or chanting the 15 letter mantra called Pancha Dasaakshari mantra are similar. The reciting of the stotra or chanting of the mantra daily brings the Grace and blessings of Mother Goddess on you at all times. Incidentally the basic mantra for Guru is also Hriim. Thus we should chant Guru’s mantra as follows: Om Hriim Premananda Hamsaaya Vidmahe Parama Hamsaaya Dheemahi Tanno Hamsa Prachodayaat

I know we in the Ashram use “Om Shree Premanananda” instead of “Om Hriim” but I can only say Hriim” should be used instead of “Shree”. This is a matter for Swami to decide. Let me conclude this talk by first reciting the three hundred stotras of the Mother Goddess and then chanting the Pancha Dasaakshari Mantra and pray to her that she showers her full blessings on each and every one of you. Thrishadi Stotra Kakaara roopa kalyaani ------------- Hreemkaara Para Saukyada Pancha Dasaakshari Mantra Om Aim Hreem Shreem Aim Ka e ii la hreem – kleem Ha sa ka ha la hreem – Sau Sa ka la hreem. (Thank You Address at the International Premananda Centres’ Conference 2010 from 14th to 16th February at the Sri Premananda Ashram Premises, Trichy, Tamil Nadu.)

11 Platinum Jubilee Celebration of Ramakrishna Mission Students’ Home Batticaloa, held in Colombo

Revered Srimat Swami Shivamayanandaji Maharaj, Swami Atmagananandaji, Swami Jeevananandaji, the other Swamis of the Mission, distinguished Guests of Honour, Brothers and Sisters! This is a special occasion, an occasion for rejoice, an occasion for reassurance, an occasion for reassessment and an occasion for rededication. Seventy five years of hard and dedicated service on the part of the Swamis of the Ramakrishna Mission has given us the present Ramakrishna Mission Students’ Home in Batticaloa. It was a kind gesture on the part of the Mission to have organized this Platinum Jubilee Celebration of an institution in the East of Sri Lanka here in Colombo, to give all of us who have been in contact with this Students’ Home in Batticaloa, an opportunity to convey our congratulations, greetings and best wishes to the Students’ Home. Each of us must have had his or her own unique opportunity or special circumstances to have initially come into contact with the Students’ Home or the Swamis who managed it.

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In my case, my father’s family had been in contact with the Ramakrishna Mission and / or its Swamis for almost a century. My grandfather founded a Hindu College in Trincomalee, ran it for about 8 or 9 years before he handed over management to the Ramakrishna Mission in the early part of the last century giving way to the present Hindu College at Trincomalee. My father and Swami Sarvathithananda who managed the Ramakrishna Madam at Kathirgamam were both students of Swami Vipulananda who founded the Students’ Home at Vannarponnai in Jaffna in 1926, seveny five years ago. It was this Home which was later shifted to Batticaloa in 1929, and whose the Platinum Jubilee of which we celebrate today. The Ramakrishna Madam at Kathirgamam so long as it lasted, was as holy in our minds as the Kathirgamam shrine itself due to its cleanliness, purity and discipline. Though the opening of the sacred area relegated the Madam into an unwanted museum piece since denominational institutions were frowned upon within the sacred area, curiously in recent times right opposite the former Ramakrishina Madam building, new denominational buildings have been allowed to be constructed. Apart from the holy environment provided by these Madams and Ashrams including the Colombo Ashram, which during my youthful days, no doubt fashioned my outlook in life, my mental growth and conditionings, I and my family had the singular honour of coming into very close contact with Swami Jeevanananda who had been managing the Boys’ Home in Batticaloa, from the time I was District Judge there in 1979. I did not sever my connections even after moving over to the Northern Province. I am happy that my son is here today as a mark of deep affection and respect to the Swami who had known him and blessed him since he was a toddler.

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To steadfastly develop, maintain and give directions to an organization is most difficult. Swami Jeevanananda went through immense hardship with limited resources or I might even say no resources at all at times, to bring the Home up. It was his sterling quality not to compromise his principles under any circumstances. He no doubt wanted help for the Home but not at the independence and integrity of the Home. There is this story about him that he wanted everyone to contribute a sum of Rs.2/- a month only and therefore would give a receipt for one year if a contribution of Rs.25/- was made. There were many who would gladly give finances to the institution at their own terms. A lavish philanthropist would sometimes expect an adjustment of the principles and independence of the institution merely to accommodate him with his munificence. Into such traps Swami Jeevanananda refused to fall. All who came as students were welcomed in the same equanimous spirit as all those who came as benefactors. Swami would always say it is not the amount that counts but the spirit of the giver. It was the strong affinity in spirit, and attachment emotionally to his Guru which kept Swamiji going during his difficult times. To Swami Jeevanananda his Guru was a living Guru standing by his side, directing him, helping him along at all times. That I believe is the special relationship a Sanyasi, monk or priest of whatsoever denomination who decides to give up household life for a life of Service and Religion, develops during his ascetic life. While we in Grahasta life tend to depend upon our kith and kin, friends and relatives, to run our lives, the person who adorns the monks garb stands alone with no props to hold on to except that deep faith in God or Guru, Preceptor or Providence. I remember the story of a Lady Saint on the Banks of the Narmada River. Well wishers and devotees used to come in large numbers to the Ashram at odd times and sometimes there was not enough food to cater to all. On one such occasion a group of

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several devotees had come at around 3 pm when all the inmates and others had been fed. The members of the staff went over to this Lady Saint and said, agitatedly “Mathaji! There is no food. So many have come. What shall we do?” She simply said, “Don’t worry. The Mother will help.” She sent two large buckets and fetched water from the Narmada River. She then had them covered by cloth and prayed. Then she asked the members of the staff to take the two filled up buckets and serve the devotees. When they opened the two buckets they found hot cooked rice in one and hot cooked dhal in the other. With the ghee available in the Ashram the lucky devotees were well fed. In two or three days’ time the Saint reminded the staff members that they owed Mother Narmada the food they had borrowed. She asked them to cook two buckets full of rice and dhal respectively and personally went over to the River, thanked the Mother, and emptied the buckets into the River, thus repaying the Mother. Such is the relationship of holy men and women towards Divinity. To them God is not a concept. God is a reality. God is ever ready to help us. But we must ask and ask with faith and devotion, pushing aside the Ego that blocks our straight forward relationship with Divinity. We must ask in order to serve others because one who serves Jivas or living entities serves God. When we pray, to God for the sake of others we become instruments in the hands of Divinity which succours and nourishes all. Appropriately our Swami had been given an apt and proper Ashram name Swami Jeevanananda. No doubt his Gurus would have known that Swamiji was going to give life and living – Jeevan – to others and by doing so would get settled in happiness or Ananda Jeevan + Ananda = Jeevanananda. I have noticed Swamiji beaming when someone who needed help had received such help and was thereby satisfied. That person’s satisfaction was Swamiji’s happiness. Swamiji’s patience is tremendous. This is a quality I

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have seen in Swami Atmagananandaji too – tremendous peace and patience, happiness in seeing the happiness of others. We ordinary mortals are all fortunate to come into contact with such enlightened human beings - disciplined, self effacing, loving, kind and service oriented. We have with us today two senior citizens of this country whose love for humanity is also tremendous. One of them is my old friend – Dr. Ariaratne and the other a recent friend whom I had been admiring from far – Mr. Bradman Weerakoon. Now too I admire Mr. Weerakoon no doubt but with affection and love as I do Dr. Ariyaratne. They are human beings in the true sense of the word. They have the capacity to see another human being without wearing the spectacles of prejudice and bias. Theirs is a quality that seems to be lacking in modern times, – specially in Sri Lanka. We are no longer the children of God, we are no longer the living beings entitled to Karuna and Maithri and we are no longer the brothers before Allah. We are only Buddhists, Christians, Muslims and Hindus. These tags we carry with us or put on others, make us see life with blinkers. We fail to see the human beings before us. We see only an idea – that he or she is a Hindu even though he or she might live a life furthest from the ideals of Hinduism. The Boys’ Home at Batticaloa has been a haven for children from different castes, economic background and religions. They all have been brought up in the best traditions of Kurukula Vaasam with the Swamijis in charge giving them discipline, self confidence, education and direction. The traditions of over a thousand years with additions of the modern era have been imparted to these children. Giving education to a poor child according to the famous poet Subramaniya Bharathiar is a greater service and charity than opening up Fruit Gardens, Water Spouts, Charity houses and even building temples. He said,

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,d;dWq; fdpr; Nrhiyfs; nra;jy;;ƒ ,dpa ePu;j; jz; Ridfs; ,aw;wyƒ; md;d rj;jpuk; Mapuk; itj;jy;ƒ Myak; gjpdhapuk; ehl;ly;ƒ gpd;dUs;s jUkq;fs; ahTkƒ; ngau; tpsq;;fp nahspu epWj;jy;ƒ md;d ahtpDk; Gz;zpak; Nfhbƒ Mq;Nfhu; Viof;F vOj;jwptpj;jy.;

It is this great service that the Ramakrishna Mission at Batticaloa had been indulging in. It is the wish of all of us that the Boys’ Home shall grow from strength to strength in education, humility and discipline and that God and Guru Ramakrishna Paramahamsa will keep Swami Jeevanananda in the pink of health for years to come. Hari Om ! (Platinum Jubilee Celebration of Ramakrishna Mission Students’ Home, Batticaloa on 10th June 2001 at Vivekananda Hall, Ramakrishna Mission, Colombo 6.)

Justice Wigneswaran A Multi-faceted Personality Chelvatamby Maniccavasagar

Justice C. V. Wigneswaran who retired recently as Supreme Court Judge is in every sense of the term a Himalayan personality, lofty, serene and unshakable. As a Supreme Court judge he discharged his responsibilities with unsurpassed distinction and unsullied honour and preserved the dignity of courts and the image of justice. It is very often said that great men whether great social reformers, great thinkers, eminent judges and men of letters differ from common man only in one thing. They give life a meaning, a purpose and dedicate themselves to that purpose. They testify to the truth and refuse to compromise whatever the cost. The secret of his success as a good judge is that he is deeply religious and the loftiness of his character and versatility of his intellect were remarkable. Besides, he has an iron will and his life is an open book. He practised what he preached and discharged his duties without fear, favour, ill will or bias. While on the bench, Justice Wigneswaran lived up to the essence of the art of judging, namely, an attentive and receptive ear, a mind open to conviction, a readiness to acknowledge error and a will resolved to do justice regardless of personal motives or prejudices. He also possessed in full measure the learning ability, the quickness of thought and the capacity for hard work which enabled him to attain eminence as a lawyer and as a judge. He joined the Judicial Service on May 7, 1979 and served as Magistrate and District Judge of Batticaloa, Chavakachcheri, Mallakam before he was appointed as District Judge of Colombo in January 1987.

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He is a man of outstanding personality with profound knowledge and understanding of the peopleâ&#x20AC;&#x2122;s problems. He genuinely believed that the seat of justice is the place for the performance of a divine function. He always believed that judiciary is not an arm of the executive and is not obliged to uphold its actions at the expense of the subject. It has to hold the balance between the executor and the citizens and not executive-minded. He always maintained that the very survival of the Rule of Law depended upon the effective functioning of the judiciary and believed that a judge has not only to do justice between man and man, but he also has to do justice between the citizen and the State and the service rendered by a judge demands the highest quality if learning, training and character. According to Justice Wigneswaran, a respected and independent judiciary and vigilant and strong Bar are indispensable to the administration of justice and for vindication of law. His polished manner, sartorial elegance, intelligent refinement and boldness of thought will assure him of a permanent place in the legal thought and literature of this country. As a Supreme Court judge he maintained tremendous courage and a high degree of judicial statesmanship. He steered the court with great dexterity through perils and floods and have left with its stature no less high as when he was summoned to this high office. Justice Wigneswaran is outspoken and always believed that judiciary should be allowed untrammelled and majestic independence and absolute and impeccable impartiality. He is a born democrat and a great patriot who always believed that cordiality and harmony should be maintained at any cost among communities. When he addressed the gathering at the ceremonial opening of the Supreme Court in 2001 he made a clarion call for justice and fairness for the Tamil community that will enable all communities to live together in cordiality. He further said that must we recognise that the Tamil language and culture are to the Tamils as the Sinhala language and culture are to

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the Sinhalese and therefore make Tamil the dominant language of the Northern and Eastern Provinces, requiring the study of it compulsory for all in those provinces just as Sinhalese is recognised as the dominant language of other seven provinces with English as the link language. Furthermore, Justice Wigneswaranâ&#x20AC;&#x2122;s interests are varied and his talents are versatile. He can hold a conversation on any subjects whether it is Ramayana, Mahabharatha, Comparative Religion, music, dance or even philosophy. His breath of vision and capacity of mind are unique and his learned and competent speeches particularly on the Vedanta Philosophy, religions and literature were appreciated by all. Justice Wigneswaran is a statuesque figure in intellect as in stature. He is quick of perception, sharp in debate combined with retentive memory with thorough understanding. His presentation of speeches is always remarkably alive for lucidity and eloquence while his balanced mind and self-confident temperament give him an advantage rarely possessed by any public speakers. Undoubtedly, Justice Wigneswaran is a multi-faceted personality with clear vision, practical mind and outspoken and independent thinking. (Daily News, 02.11.2004.)