The most important event is the founding of the Mahabodhi Society of India by Anagarika Dharmapala in 1891 and it made an outstanding contribution to the revival of Buddhism. The Buddha Gaya Mahabodhi Society was founded in Sri Lanka and its purpose, as explained by Anagarika Dharmapala, was to restore the sacred shrine, and the formation of this society did not attract much attention as it was difficult to rouse the interest of the laity in such a worthwhile project. It was through such initiatives that he was able to rouse the interests of the Buddhists to lay the foundation for a great cultural and spiritual movement which, in course of time, became the main vehicle of the Buddhist revival.
Before we embark on a discussion of the impact of the Buddhist revival movement on the nationalist awakening in Sri Lanka, it would not be inappropriate to refer to Parliament of Religions in Chicago in 1893 which gave him an international reputation. This conference has been hailed as an important event in the nineteenth century as it created international impulses for the revival of ancient religions of the world. It was at this international gathering that the religious leaders of the East met those of the West and Anagarika Dharmapala made used use of the occasion to plan a strategy for the revival of Buddhism on a world wide scale. In this way, he became the peerless missionary of Buddhism who carried the message of the Buddha to the four corners of the world. His vision and intellectual attainments were such that he soon became the most influential campaigner for the restoration of Buddhism and the rich culture associated with the teachings of the Lord Buddha. With a view to resuscitating Buddhism and the values associated with Buddhism for several thousands of years, he openly attacked the process of Westernization in the country and wanted the people, who were still under the yoke of colonialism, to break-away from those influences which destroyed their initiative and nationalist impulses. He was very critical of the people and leaders who were servile to Western ways, and the tirade against colonialism, in the end, gave birth to the process of nationalist awakening. The nationalist movement of Sri Lanka, which came to be developed in the first decade of the 20th century, was largely due to the impact of the Buddhist revivalist movement to which Anagarika Dharmapala provided leadership through his teachings and the condemnation of the process of Westernization- which had a debilitating effect on the general mass of the people. The Buddhist revival movement, apart from its impact on the growing trend of nationalism, rejected Christianity and the missionary organizations associated with it. One unique feature of this revivalist movement was that it, though took the form of religious nationalism which emerged in Sri Lanka in the post-1915 period, derived immense inspiration from the Buddhist revivalist movement. It needs to be mentioned that religious nationalism helped in the growth of political consciousness among the masses and this, coupled with other factors, helped in the awakening of the people to demand political freedom. In this context, one can come to the conclusion that Anagarika, through his mission to restore Buddhism, indirectly helped religious nationalism to get itself converted into political nationalism, with which a powerful Buddhist movement came into existence. During this period, there was an attempt to use Buddhism as a force against colonial domination, and the temperance movement, which came to be developed at the turn of the 20th century, became an integral part of the Buddhist revival. The national consciousness against colonial domination, therefore, developed around the temperance movement, which, by this time, had spread to all the Sinhalese Buddhist areas of the country. This movement had shown its potentiality to develop into a political movement, championing the cause of freedom. In other words, the Buddhist revivalist movement, which came to be spearheaded by Anagarika Dharmapala, laid the foundation for the political awakening of the masses. The nationalist movement, led by various political organizations of the period, came to be dominated by the English-educated elite; the mass base of the movement came to be strengthened by the impact of the Buddhist revivalist movement. Therefore it was Anagarika Dharmapala, who, through his Buddhist revivalist movement, activated the ordinary masses to play a role in the nationalist struggle for political freedom. Though this has not been highlighted by historians, the fact remains that it was Anagarika Dharmapala who, through indirect means, enthused the people to call for political emancipation. In a pamphlet published in 1922, Anagarika Dharmapala, referring to the young men of Sri Lanka, stated that ‘what we need in Sri Lanka is a body of men who, with enthusiasm, will go forward to awaken the sleeping people of Sri Lanka who are now having a moribund life'. In the eyes of the ordinary man, the Buddhist revivalist movement, though religious in character, remained a movement for political freedom. It could not be denied that the nationalist movement of Sri Lanka, as envisaged by Anagarika Dharmapala, came to be based on religious impulses; it was perhaps this character which prevented it from becoming a violent nationalist movement.
Anagarika Dharmapala, through his active involvement in the Buddhist revivalist movement, encouraged the emergence of cultural nationalism in the country, and it, though later came to be inter-mingled with political nationalism, surfaced several decades later as a major element of the political change of 1956. It was with the Buddhist revival that a call came for the restoration of the indigenous Sinhalese culture in the country. When we look at from the point of view of such historical factors, one could conveniently say that it was Anagarika Dharmapala who laid the foundation for the nationalist movement which, in the end, paved the way for the achievement of political independence. Anagarika Dharmapala, published Sinhala Bauddhaya, a newspaper devoted to the cause of the Sinhalese Buddhists - which, as intended by its founder, was to rouse the nationalist ideas of the Sinhalese Buddhists in the country. His preachings and the devastating criticisms of the trends of Westernization had an effect on the ordinary people who were influenced to change their Western names. It was he who reminded the Sinhalese of the need to maintain their national and cultural identity. The Western ways were criticized in a patriotic way, and this had an enormous impact on a society which was still under imperialism. His nationalist message, based on culture and religion, had a popular effect on the emerging nationalist movement and it, in an indirect way, penetrated the left wing politics of the period as well. Therefore it is correct to say that Anagarika Dharmapala, with his virulent campaign against colonial domination, provided a base for the emergence of a movement opposing both colonialism and imperialism. Though Anagarika Dharmapala was the foremost Buddhist missionary, he was equally a powerful Sinhala nationalist who kindled the flicker of Sinhala nationalism.
As mentioned earlier, the greatest contribution of Anagarika Dharmapala to the revival of Buddhism, was the formation of the Mahabodhi Society, and it, in course of time, became the organization which made a tremendous contribution to the propagation of Buddhism; in addition, it led the campaign for the restoration of the ancient places of Buddhist worship throughout India where the edifice of Buddhism was in a state of decline. The founding of the Mahabodhi Society and the establishment of its centres in different parts of the country laid the foundation for the revival of Buddhism in the land of its birth. The propagation of the Dhamma and the restoration of the ancient places of worship constituted the main function of the Mahabodhi Society which, in addition, to this task, became the forum for the discussion of all aspects of the teachings of the Buddha. It, in fact, was the oldest Buddhist periodical in English with a world wide circulation and this explains the nature of his mission to propagate Buddhism throughout the world.
Dharmapala was such an outstanding intellectual who could impress an audience with his ability to explain a philosophical issue with absolute clarity. Because of this special aptitude of his, he could attract a crowd too large for the venue; this was his reputation as a scholar with an international standing.
We know that Anagarika Dharmapala devoted all his energies and powers to restoring the holy sites of Buddhism in India to their former glory, and it was the Mahabodhi Society and his disciples like Davapriya Walisinha who played a significant role in this regard. Devapriya Walisinha, a boy from Atale, Kegalla came in contact with Anagarika Dharmapala in 1912 and he, in course of time, became the closest confidante of Anagarika Dharmapala. He played a key role in the restoration of the ancient Buddhist sites in India, and his contribution, due to some strange reason, has not been highlighted. Devapriya Walisinha functioned as the Secretary of the Mahabodhi Society for more than 35 years and it was he who, with both ability and commitment, ran the society with a view to realizing its main objectives. He played a crucial role on the issue of Buddha Gaya. He remained the loyal disciple of Anagarika Dharmapala till his death, and this relationship, which lasted for more than 45 years, gave added strength to the Mahabodhi Society. The letters, which Dharmapala sent him from different places, showed the extent of his confidence in Walisinha and the nature of work entrusted to him in respect of many a project relating to the restoration of Buddhist sites in India. I was able to examine these letters, which, in addition to the instructions given by Anagarika Dharmapala, explained the close relationship between these two great men who made a contribution to the cause of Buddhism. One fascinating thing, which I noticed in the course of my examination Dharmapala's letters to Walisinha, was the absolute confidence with which he gave instructions as well as admonitions; yet another striking fact was that Walisinha served Anagarika Dharmapala with absolute loyalty and in that sense, he was the true disciple of Anagarika Dharmapala.
Anagarika Dharmapala, throughout his career as the greatest revivalist of Buddhism, made yeoman service to the restoration of Buddha Gaya where we are meeting today. Buddha Gaya, which has now become the centre of attraction of Buddhists all over the world, would not have reached this position if not for the untiring efforts of Anagarika Dharmapala. The contribution made by Devapriya Walisinha could not be ignored; he, in the absence of Dharmapala, made an equally powerful contribution to make it internationally important. It was they who convinced the national leaders of the period, such men as Mahatma Gandhi, Rajendra Prasad, C.R. Dias and Rabindranath Tagore, of the need to restore Buddha Gaya as a legitimate place of worship for the Buddhists. Lord Buddha reached enlightenment at this hallowed place, and it, therefore, belongs to the Buddhists who have a legitimate right to restore it to its pristine glory. There was a long struggle to obtain the lawful ownership of the place as a place of lawful worship for Buddhists and it was Dharmapala who faced the challenges of the period. The Mahabodhi Society which was at the forefront of this struggle to convert Buddhagaya into a place of worship of Buddhists. It would be interesting and useful to recount the history of this religious site as it had opened a new chapter in the history of religions. It was King Asoka who built a temple on the exact site of the present one and Buddhism reigned supreme for several centuries. Both Dharmapala and the Mahabodhi Society fought relentlessly to gain control of this ancient place of worship, and the achievement of Dharmapala, specially in respect of this matter, was remarkable. The entire world, including all Buddhists throughout the globe, are indebted to Anagarika Dharmapala for all what he did in respect of Buddhagaya.
In the pantheon of Sri Lanka heroes, Dharmapala was one such national hero who devoted his entire life to the progress of the nation and the Buddha Sasana, and he, though did yeoman service during a very brief period, is still remembered as the Father of the Sri Lanka Nation.
One hundred forty-seven years ago Anagarika Dharmapala was born into a wealthy and influential family in Sri Lanka. At the age of twenty he chose not to enter the family business renouncing the life of a householder and dedicating his life to the revival and dissemination of the Buddha’s teaching.
Two thousand six hundred years ago while sitting beneath the Bodhi Tree, after six years of strenuous practice to discover the path that leads to the end of suffering caused by greed, anger/hatred, and ignorance, Prince Siddhartha became the Buddha, attaining Full Enlightenment. In 1891 Dharmapala visited the Buddha Gaya Temple and the Sri Maha Bodhi tree and seeing the neglected condition of the temple made a vow to rescue the holy place, to preserve it for the posterity. He spent the rest of his life to preserve the historical sites in India where the Buddha taught and lived; to protect the Buddhasasana in Sri Lanka that was under siege by Christian missionaries; and to disseminate the Dhamma throughout the world.
Beginning in 1886 Dharmapala worked with Colonel Olcott, traveling throughout Sri Lanka to raise funds for Buddhist Education to counteract the destructive effects that Christian Missionary schools had on the noble aspects of the national character. They established many schools, such as Ananda College and Nalanda College in Colombo, Mahinda College in Galle, Dhammaraja College in Kandy and Rahula College in Matara to name a few.
Working with Buddhists of China, Japan, Thailand, Cambodia, Myanmar, Sri Lanka, Chittagong, India, Nepal, Tibet and Arakan he founded Buddha Gaya Maha Bodhi Society in May, 1891 with the Most Ven. Hikkaduwe Siri Sumangala Maha Nayake Thero as its first President. The noble objective was to draw attention the Buddhist world to the state of affairs at Buddha Gaya Temple. The Maha Bodhi Journal was established in 1892 to publish Buddhist Literature in English and Indian languages.
In 1893 Dharmapala attended the World Parliament of Religions held in Chicago representing the Maha Bodhi Society and the Buddhist world giving a speech, The World’s Debt to Buddha thoroughly impressing the participants. His well received lectures opened the eyes of Western intelligentsia to the greatness of Buddha Dhamma. During his return trip, he met Mrs. Mary T. Foster, wife of a wealthy American banker who suffered from uncontrollable anger. She asked if Buddhism could help her. He taught her the psychological advice given by the Buddha of the cultivation of loving kindness. Practicing she succeeded and thenceforth became his “Foster mother” and with her generous donations schools, hospitals, temples, monasteries and numerous other institutions were established in India and Sri Lanka.
Dharmapala spent 1902-1904 touring Japan, America and Europe, continuing to share the Dharma while familiarizing himself with the technological advances of the West. Along with the lectures he gave, he visited laboratories and technical institutions. During a visit to Harvard University he attended a class conducted by the celebrated American psychologist William James, who remarked that the Buddhist psychology that Dharmapala spoke on would be what everybody would learn in another twenty-five years. Wherever Dharmapala traveled he investigated technology to be able to help the development of the people in India and Sri Lanka. Under his initiative the first weaving school was started at Hiniduma in Galle and another at Rajagiriya near Colombo. In a letter to the 13th Dalai Lama he urged Tibet to begin the educational, economic, and technological development of its people to strengthen it from outside forces.
Upon Dharmapala’s return to Calcutta, he initiated Pali classes at the Calcutta University, a major step towards propagating Buddhism with the help of the Vice Chancellor. Scholarships were provided for students of the Pali department.
From 1925 to 1927, Dhamapala toured England, America, and Sri Lanka several times. July 1926 saw the establishment of a permanent headquarter of the London Buddhist Mission and at the end of 1927 another house was purchased for a Vihara staffed by three Singhalese Buddhist monks to keep burning in England the lamp of the Sublime Law.
It is now for us, the Buddhists of the world to follow the example set by Anagarika Dharmapala: To study the Sublime Dhamma within the context of the modern world in order to fully appreciate its clarity and efficacy in eliminating suffering for oneself and others in the world through the wisdom and compassion taught by the Buddha. Then will we be able to share this most wondrous gift of the Dhamma with others successfully for we have “sacca kiriya,” (an appeal to truth): “If the work that I am doing is good, and then let help come to me, and if the work is good, help will surely come.”
With the invasion of Ceylon, by three western powers, namely, Portuguese, the Dutch and the British, the lifestyle of Sri Lankans were changed drastically. Invaders imposed their religion, language, customs, dress, food and their culture on the peoples in the island. They adopted the divide and rule policy to gain supremacy in the country.
From 1505 to 1815, these invaders used their authority to make this country a safe haven for their ideals to flourish. However, in certain ways, they failed to convince or convert the whole community of islanders to satisfy their wants.
Native people fought with their limited resources from time to time to chase them away from the country. Until they were driven away, they used all strategies to destroy our cherished culture existed for more than 2,000 years. During the British rule, two uprisings took place in the country in 1818 and 1848. Uva uprising under the heroic leadership of Keppetipola and the Matale uprising under Gongalegoda Banda and Puran Appu made a great impact on the lives of people. Finally, the western powers left the island making an indelible mark on the political landscape of the country.
Some people in coastal areas and middle class preferred to embrace Christianity and Christian names giving up their traditional names and the religion.
David Hewavitharana was born to a rich, upper middle class family at a time like this. His father, H. Don Carolis was an accomplished furniture manufacturer, and the mother was Mallika, whose name was synonymous with a famous queen in Buddhist literature. As usual, David was sent to a missionary school for education. He grew up with the knowledge of history in the country. He lamented furiously over the cultural, religious and national decline and developed a firm determination to fight against the escalation of the foreign power in the country.
He took a new name with religious connotation; a name revered in Buddhist literature. He became known as Dharmapala. He pledged to be an Anagarika, one who doesn't have a home. (Na Agaram Yassa So = Anagariko). Homeless-ness means to dedicate oneself in leading a celebate life, treading the noble eight-fold path of the Buddha.
He advised others also to take native, Buddhist names and give up 'Thuppahi' (westernised) names. Thus, Uparis Silva became Piyadasa Sirisena, the famous novelist. George Pieris became Gunapala Piyasena (Malalasekera), the erudite Buddhist scholar of repute.
People listened to his message and were determined to assign Sinhala names to their children, instead of alien names. Native names, such as Piyasena, Piyadasa, Weerasena, Dharmadasa, Kamalawathie, Manel etc. became popular among native people. It paved the way, for people to maintain their national and cultural identities as a result of his patriotic message. Today, it is heartening to note that Sinhala people, irrespective of their religious faiths have assigned themselves with Sinhala names. Anagarika Dharmapala should be credited for this enormous change brought to the Sri Lankan society.
Due to his tremendous contribution in the fields of sociology, culture and religion, he made a great impact on day to day lives of the people. During the Sinhala-Muslim riots in the country, he was in India, however, he spoke against the grave injustices done to the Sinhala-Buddhists by the British Governor, Charmers. The Governor, himself was ironically a Pali scholar, Anagarika Dharmapala's contribution helped expedite bringing constitutional changes to the country.
His anti-imperialist message was later highly taken up by some politicians and they carried out their campaign in a different style with a different flavour to gain independence. Three past pupils of the premier Buddhist school, Ananda College, Dr. S.A. Wickramasinghe, Philip Gunawardene and Dr. N.M. Perera, fought with their tooth and nail against colonialism and imperialism. They not only campaigned, but also, educated the masses to make their motherland a free, sovereign and an independent nation. Their dream came true in 1972, under the premiership of late Mrs. Sirima R.D. Bandaranaike, making the country a Republic. She took the native name, Sri Lanka, instead of her alien name, Ceylon. Anagarika Dharmapala was one of the pioneers of this campaign.
As a teenager, David Hewavitharana was chosen by the Buddhist leaders to represent the Theravada Buddhism at the Parliament of world religions held in San Francisco in 1893. It was a wake up call for America, as the moral decline seen as a result of the civil war. It is believed, that his speech had been written by none other than the most venerable, Hikkaduwe Sri Sumangala, Principal, Vidyodaya Pirivena.
Anagarika Dharmapala, in his prepared address at the conference, convinced the audience how it is important to follow the noble eight-fold path delivered by the Buddha, according to Buddhist Philosophy, Swamy, Vivekananda of India presented the Hindu Philophy at the conference.
Anagarika Dharmapala received invitations from the audience to make more speeches on Buddhism at various places in the US and he delightfully accepted each and every invitation. His name has been recorded in gold as the first Theravada Buddhist to bring the message of peace of the Buddha to this hemisphere. He came back with honours to the island.
He later started visiting villages all over the country, to wake up the Sinhala-Buddhist villagers and talked about the dangers of the spread of foreign culture. A teenager who was so eager to hear one of his speeches, walked for more than twelve miles in Tissamaharama, the deep down south of Sri Lanka to listen to this great speaker and was attracted to his ideals. With great difficulties, this young boy finished his education and became the colossus of journalism. He was none other than, D.B. Dhanapala, Principal, Journalist and the patriot par excellence.
Anagarika Dharmapala, called the spade a spade. He was against the consumption of liquor and advised people to avoid consumption. He also made speeches against the meat consumption and labelled those who consume meat as 'Vasalaya' (outcaste). He became the close associate of Col. Henry Steele Olcott, the Theosophist, who later founded the Buddhist Theosophical Society. The first Buddhist school, Ananda College was founded. Thereafter, the Buddhist Theosophical Society undertook establishing more Buddhist schools in the island.
Anagarika Dharmapala concentrated in spreading Buddha Dhamma in the world. He founded the Maha Bodhi Society in New Delhi with branches in London and New York. He started his own newspaper - Sinhala Bauddhaya - and opened the eyes of the Buddhists. The establishment of the Buddhist Maha Vihara in London, UK, was the greatest event that took place in the twentieth century in the annals of Buddhist history.
Three Theravada Buddhist monks, Ven. Paravahera Vajiragnana, Dehigaspe Pagnasara, and Hegoda Nandasara were selected and despatched to the London Buddhist Maha Vihara. They had been trained as Dhammaduta Bhikkhus. Before they arrived in London, an Englishman, who later became a Bhikkhu by the name of Ananda Metteyya, had been spreading the word of peace of the Buddha in UK. Ven. Paravahera Vajiragnana Nayaka Maha Thera, who later became the Vice-Chancellor of Vidyodaya University, wrote his most illustrious book on Buddhist Meditation and received his Ph.D. from Cambridge University during his tenure at London Maha Vihara. If, not for Anagarika Dharmapala, Buddhist world would have missed reading this great work.
This great man while earning his reputation as a whistle blower, also made enemies, who were unpatriotic, corrupt and westernised. They harboured grudges and petty jealousies against Anagarika Dharmapala. Anagarika Dharmapala left the island for India with a firm determination not to come back to the island. He was disappointed over the manner in which he was treated. He died at Mula Ghandhakuti Vihara, India, as a Bhikkhu, by the name of Devamitta.
He was born Don David Hewavitarane in Colombo, Sri Lanka, to Don Carolis Hewavitharana and Mallika Dharmagunawardhana, who were among the richest merchants of Ceylon.
Sri Lanka was then a British colony known as Ceylon, so Hewavitarne's state education was an English one: he attended C.M.S. Boys School (Christian College), Kotte, St Benedict's College, Kotahene, S. Thomas's College, Mt Lavinia and the Colombo Academy.
This was a time of Buddhist revival. In 1875 in New York, Madame Blavatsky and Colonel Olcott had founded the Theosophical Society. They were both very sympathetic to what they understood of Buddhism, and in 1880 they arrived in Ceylon, declared themselves to be Buddhists, and publicly took the Refuges and Precepts from a prominent Sinhalese bhikkhu. Colonel Olcott kept coming back to Ceylon and devoted himself there to the cause of Buddhist education, eventually setting up more than 300 Buddhist schools, some of which are still in existence. It was in this period that Hewavitarne changed his name to Anagarika Dharmapala.
'Dharmapala' means 'protector of the dharma'. 'Anagarika' means "homeless one". It is a midway status between monk and layperson. As such, he took the eight precepts (against killing, stealing, sexual misconduct, harmful speech, intoxication, eating after noon, entertainments and fashionable attire, and luxurious beds) for life. These eight precepts were commonly taken by Sri Lankan laypeople on observance days.But for a person to take them for life was highly unusual. Dharmapala was the first anagarika - that is, a celibate, full-time worker for Buddhism - in modern times. It seems that he took a vow of celibacy at the age of eight and remained faithful to it all his life. Although he wore a yellow robe, it was not of the traditional bhikkhu pattern, and he did not shave his head. He felt that the observance of all the vinaya rules would get in the way of his work, especially as he flew around the world. Neither the title nor the office became popular, but in this role, he "was the model for lay activism in modernist Buddhism.". In fact, he is widely considered a bodhisattva in Sri Lanka.
His trip to Bodh-Gaya was inspired by an 1885 visit there by Sir Edwin Arnold, author of The Light of Asia, who soon started advocating for the renovation of the site and its return to Buddhist care.
At the invitation of Paul Carus, he returned to the U.S. in 1896, and again in 1902-04, where he traveled and taught widely.
Dharmapala eventually broke with Olcott and the Theosophists because of Olcott's stance on universal religion. "One of the important factors in his rejection of theosophy centered on this issue of universalism; the price of Buddhism being assimilated into a non-Buddhist model of truth was ultimately too high for him." Dharmapala stated that Theosophy was "only consolidating Krishna worship." "To say that all religions have a common foundation only shows the ignorance of the speaker...Dharma alone is supreme to the Buddhist"
At Sarnath in 1933 he was ordained a bhikkhu, and he died at Sarnath in December of the same year, aged 68.
The young Dharmapala helped Colonel Olcott in his work, particularly by acting as his translator. Dharmapala also became quite close to Madame Blavatsky, who advised him to study Pāli and to work for the good of humanity - which is what he did. It was at this time that he changed his name to Dharmapala (meaning "Guardian of the Dharma").
In 1891 Anagarika Dharmapala was on a pilgrimage to the recently restored Mahabodhi Temple, where Siddhartha Gautama - the Buddha - attained enlightenment at Bodh Gaya, India. Here he experienced a shock to find the temple in the hands of a Saivite priest, the Buddha image transformed into a Hindu icon and Buddhists barred from worship. As a result, he began an agitation movement.
The Mahabodhi society at Colombo was founded in 1891 but its offices were soon moved to Calcuttathe following year in 1892. One of its primary aims was the restoration to Buddhist control of theMahabodhi Temple at Bodh Gaya, the chief of the four ancient Buddhist holy sites. To accomplish this, Dharmapala initiated a lawsuit against the Brahmin priests who had held control of the site for centuries. After a protracted struggle, this was successful only after Indian independence (1947) and sixteen years after Dharmapala's own death (1933), with the partial restoration of the site to the management of the Maha Bodhi Society in 1949. It was then the temple management of Bodh Gaya was entrusted to a committee comprised in equal numbers of Hindus and Buddhists.
Mahabodhi Society centers were set up in many Indian cities, and this had the effect of raising Indian consciousness about Buddhism. Converts were made mostly among the educated, but also among some low caste Indians in the south.
Due to the efforts of Dharmapala, the site of the Buddha's parinibbana (physical death) at Kushinagar has once again become a major attraction for Buddhists, as it was for many centuries previously. Mahabodhi Movement in 1890s held the Muslim Rule in India responsible for the decay of Buddhism in India. Anagarika Dharmapala did not hesitate to lay the chief blame for the decline of Buddhism in India at the door of Muslim fanaticism.
In 1893 Dharmapala was invited to attend the World Parliament of Religions in Chicago as a representative of "Southern Buddhism" - which was the term applied at that time to the Theravada. There he met Swami Vivekananda and got on very well with him. Like Swami Vivekananda, he was a great success at the Parliament and received a fair bit of media attention. By his early thirties he was already a global figure, continuing to travel and give lectures and establish viharas around the world during the next forty years. At the same time he concentrated on establishing schools and hospitals in Ceylon and building temples and viharas in India. Among the most important of the temples he built was one at Sarnath, where the Buddha first taught. On returning to India via Hawaii, he met Mary E. Foster, a descendant of King Kamehameha who had emotional problems. Dharmapala consoled her using Buddhist techniques; in return, she granted him an enormous donation of over one million rupees (over $2.7 million in 2010 dollars, but worth much more due to low labor costs in India).
Dharmapala, Science, and Protestant Buddhism
The term 'Protestant Buddhism,' coined by scholar Gananath Obeyesekere, is often applied to Dharmapala's form of Buddhism. It is Protestant in two ways. First, it is influenced by Protestant ideals such as freedom from religious institutions, freedom of conscience, and focus on individual interior experience. Second, it is in itself a protest against claims of Christian superiority, colonialism, and Christian missionary work aimed at weakening Buddhism. "Its salient characteristic is the importance it assigns to the laity." It arose among the new, literate, middle class centered in Colombo.
The term 'Buddhist modernism' is used to describe forms of Buddhism that suited the modern world, usually influenced by European enlightenment thinking, and often adapted by Asian Buddhists as a counter to claims of European or Christian superiority. Buddhist modernists emphasize certain aspects of traditional Buddhism, while de-emphasizing others.Some of the characteristics of Buddhist modernism are: importance of the laity as against the sangha; rationality and de-emphasis of supernatural and mythological aspects; consistency with (and anticipation of) modern science; emphasis on spontaneity, creativity, and intuition; democratic, anti-institutional character; emphasis on meditation over devotional and ceremonial actions.
Dharmapala is an excellent example of an Asian Buddhist modernist, and perhaps the paradigmatic example of Protestant Buddhism. He was particularly concerned with presenting Buddhism as consistent with science, especially the theory of evolution.
The World's Debt to Buddha (1893)
This paper was read to a crowded session of the Parliament of World Religions in Chicago, September 18, 1893. At this early stage of his career, Dharmapala was concerned with making Buddhism palatable to his Western audience. This talk is full of references to science, the European Enlightenment, and Christianity. While presenting Buddhism in these familiar terms, he also hints that it is superior to any philosophy of the West. In addition, he spends considerable time discussing the ideal Buddhist polity under Asoka and the Buddha's ethics for laypeople.
"The essence of the vast teachings of the Buddha is: The entire obliteration of all that is evil. The perfect consummation of all that is good and pure. The complete purification of mind."
"The strongest emphasis has been put by Buddha on the supreme importance of having an unprejudiced mind before we start on the road of investigating the truth. Prejudice, passion, fear of expression of one's convictions and ignorance are the four biases that have to be sacrificed at the threshold."
"Speaking of deity in the sense of a Supreme Creator, Buddha says that there is no such being. Accepting the doctrine of evolution as the only true one, with its corollary, the law of cause and effect, he condemns the idea of creator and strictly forbids inquiry into it as being useless."
"Never was the religion propagated by force, not a drop of blood has ever been spilt in the name of Buddha."
"Buddhism is a scientific religion, in as much as it earnestly enjoins that nothing whatever be accepted on faith. Buddha has said that nothing should be believed merely because it is said. Buddhism is tantamount to a knowledge of other sciences."
Message of the Buddha (1925)
In the later stages of his career, Dharmapala's vociferous anti-Christian tone is more evident. Dharmapala must be understood in the context of British colonization of Sri Lanka and the presence of Christian missionaries there. This work is a good example of "Protestant Buddhism," as described above.
"With the exception of Buddhism all other religions have been destructive."
"Christian governments are making use of the services of missionaries as political scouts [sic]. the Christian capitalists and traders employ them as advance agents of commerce, and the history of missionary operations in asia has yet to be written. for a hundred years Christian missionaries have exploited Buddhist lands, and the children of poor parents have been converted to christianity by offering bribes, and now the attempt is made to convert the poor people by offering them medical aid. It is scandalous and utterly contemptible to sell religion for worldly gain."
"The Message of the Buddha that I have to bring you is free from theology, priestcraft, rituals, ceremonies, dogmas, heavens, hells and other theological shibboleths. The Buddha taught to the civilized Aryans of India 25 centuries ago a scientific religion containing the highest individualistic altruistic ethics,a philosophy of life built on psychological mysticism and a cosmogony which is in harmony with geology, astronomy, radioactivity and relativity."
"The mystic psychology in Buddhism is not know in the West."
Desire in Buddhism (1917)
This is primarily a criticism of the morals of Christian Europe, European colonialism, and Christian missionaries.
"Desire is of two kinds, the noble and the ignoble. Noble desires prompt man to do works of charity, they make men sober, enlightened and good; ignoble desires make men to adopt the policy of Machiavelli, to distribute opium, intoxicating liquor, and introduce syphillis [sic] and create bastards, and murder helpless people for the sake of rubber, gold and land....Buddhism condemns ignoble desires and emphasises on the necessity of cultivating noble desires."
The Constructive Optimism of Buddhism (1915)
Buddhism was often portrayed in the West, especially by Christian missionaries, as pessimistic, nihilistic, and passive. One of Dharmapala's main concerns was to counter such claims, and this concern is especially evident in this essay.
"The destructive religions are either polytheistic, monotheistic or materialistic. Monotheistic religions are Judaism, Christianity, Islam....Christianity is materialistic inasmuch as it posits a known beginning, and ultimate annihilation, at least for those who had no belief in the divinity of Jesus."
"The civilization of ancient India was of a spiritual character."
Evolution from the Standpoint of Buddhism (1926)
Darwin's theory of evolution was the cutting edge of science during Dharmapala's life. As part of his attempt to show that Buddhism is consistent with modern science, he was especially concerned with evolution. Nowhere in any of his writings is evidence that he understood Darwin's theory; his use of the word 'evolution' seems to have a broader, more general, meaning. For example, karma and rebirth have no place in Darwin's theories. He draws on the Agganna Sutta's cosmology and theory of human origin.
"The earliest human beings before the sex differentiation took place had spiritual bodies, and by their own glory the illumined the earth. when they had shown desire to eat the food that was produced from the earth and had eaten it their spiritual nature disappeared and became materialized, Darwinian evolution is more acceptable to Buddhists than the genesis theory of the mud man created by a deity who had agricultural tendencies."
"...the Buddha taught the biological view of life 2,500 years ago showing how the consciousness associates itself with the germ cell in the mother's womb, and how evolution takes place week after week of the dying man ceases only to be reborn by the force of karma in another life..."
Contributions to Sinhalese Buddhist Nationalism
Dharmapala was one of the primary contributors to the Buddhist revival of the 19th century that led to the creation of Buddhist institutions to match those of the missionaries (schools, the YMBA, etc), and to the independence movement of the 20th century. DeVotta characterizes his rhetoric as having four main points: "(i) Praise – for Buddhism and the Sinhalese culture; (ii) Blame – on the British imperialists, those who worked for them including Christians; (iii) Fear – that Buddhism in Sri Lanka was threatened with extinction; and (iv) Hope – for a rejuvenated Sinhalese Buddhist ascendancy" (78). He illustrated the first three points in a public speech:
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- "This bright, beautiful island was made into a Paradise by the Aryan Sinhalese before its destruction was brought about by the barbaric vandals. Its people did not know irreligion... Christianity and polytheism [i.e. Hinduism] are responsible for the vulgar practices of killing animals, stealing, prostitution, licentiousness, lying and drunkenness... The ancient, historic, refined people, under the diabolism of vicious paganism, introduced by the British administrators, are now declining slowly away." (Anagarike Dharmapala, quoted in A. Guruge,Return to Righteousness: A Collection of Speeches, Essays and Letters of the Anagarike Dharmapala. Colombo: Ministry of Education and Cultural Affairs, 1965. 482)
He once praised the normal Tamil vadai seller for his courage and blamed the Sinhalese people who were lazy and called upon them to rise. He strongly protested against the killing of cattle and eating of beef. In short, Dharmapala's reasons for rejecting British imperialism were not political or economic. They were religious: above all, the Sinhala nation is the historical custodian of Buddhism.
One of the manifestation of the new intolerance took place in 1915 against some Sri Lankan Muslims. Successful retail traders they became the target of their Shinhala competitors. In 1912 Darmapala wrote:
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- "The Muhammedans, an alien people,... by shylockian methods become prosperous like Jews. The Sinhala sons of the soil, whose ancestors for 2358 years had shed rivers of blood to keep the country free of alien invaders...are in the eyes of the British only vagabonds. The Alien South Indian Muhammedan come to Ceylon, sees the neglected villager, without any experience in trade...and the result is that the Muhammedan thrives and the sons of the sol go to the wall."
In short, Dharmapala and his associates very much encouraged and contributed to something aptly called the "ethnocratic state."
As some of the quotes above demonstrate, Dharmapala sometimes resorted to racist language. Here are a couple of other examples. At one point he refers to "the semisavage half-animal people of Africa" He claims that "...all that [Christian missionaries] can offer are the myths of Canaan and Galilee which had their origin in the backwash of Arabia."
Dharmapala's Sinhala ideology sometimes shows close relationships to Hitler's Nazism. Dhaarmapala believed that Sinhalese are a pure Aryan race with unmixed blood. He claimed that Sinhalese woman's must take care not to avoid Mischling with minority races of the country
Just over a century ago there was born a man destined to burn with a desire to spur the people of Sri Lanka with a deep sense of patriotism, nationalism and service. His enthusiasm and tireless efforts made him drive his human frame to lengths beyond common human endurance and in a noble life dedicated to national and religious causes, he has left inspiration for his compatriots who live today. That noble personality was none other than Anagarika Dharmapala, a distinguished son of Lanka, who saw the plight his people had fallen into - their religion neglected, their lives dispirited and drifting into something alien and unnatural.
Born on 17th September 1864 to a rich and influential family in Colombo, in accordance with the custom of the day the child was named Don David. He was the son of H. Don Carolis, the founder of a furniture shop and Mallika Hewavitarne.
From his young days David's ideas were fashioned in conformity to the Buddhist way of life and very soon he came under the influence of two great Buddhist leaders of the time, Venerable Hikkaduwe Sri Sumangala Thera and Migettuwatte Sri Gunananda Thera and as a result of this he developed a great attachment to the Buddhist monks. In one of his articles Dharmapala states :
"In contrast to my wine-drinking, meat-eating and pleasure-loving missionary teachers, the Bhikkhus were meek and abstemious. I loved their company and would sit quietly in a corner and listen to their wise discourse, even when it was far above my head."
In 1880 as a boy of 16 years he chanced to meet Colonel Olcott and Madam Blavatsky as a result of which meeting he was drawn to a life of religious dedication. In 1884, much against the wishes of his father, Dharmapala was taken by Madam Blavatsky to Adyar. Later returning from India he resided at the Theosophical Society Headquarters.
In 1886 when Colonel Olcott and C.W. Leadbeater came to Sri Lanka to collect funds for the Buddhist Education Fund Dharmapala was a junior clerk who had already acquired a sound knowledge of English, Sinhalese and Pali and, in addition, had mastered the Buddhist scriptures. Soon he joined Colonel Olcott and Leadbeater in their campaign for Buddhist schools.
He renounced the wealth, position and comforts of a home life, adopted the name Anagarika (homeless) and garbed in the simple attire of a Buddhist devotee he became a religious propagandist.
His tours of Ceylon's (now Sri Lanka) remote villages made him understand the handicaps the local villagers were forced to experience without proper roads and houses, schools and hospitals. Shortly he was convinced of the fact that the greatness of a nation depended solely on the happiness and contentment of the rural folk and he dreamed of the day when Ceylon would emerge as an independent nation and bring back to life the religion and pristine glory of the Sinhala race.
Anagarika Dharmapala's services to Buddhism were many. The most outstanding thing in his life was the active part he played to resuscitate Buddhism in Ceylon and the contribution to the nationalist movement. He campaigned for these worthy causes amidst tremendous difficulties.
He first made his name internationally when he attended the World Parliament of Religion held in Chicago in 1893. Being erudite with his knowledge of the Dhamma he won many converts. A pen-portrait of Anagarika Dharmapala published in the American Journal, St. Louis Observer, on his memorable address to the Congress of World Religions in Chicago in 1893 states:
"With black curly locks thrown from his broad brow, his clean, clear eyes fixed upon the audience, his long, brown fingers emphasising the utterances of his vibrant voice he looked the very image of a propagandist, and one trembled to know that such a figure stood at the head of the movement to consolidate all the disciples of Buddha and to spread the light of Asia throughout the world".
Anagarika Dharmapala, whose foremost thoughts were the love for his country and religion, had a truly international outlook as well. In fact he was a colossus that spurned the barriers of race, creed and nationality. His activities were not confined to his land of birth only; he inspired men and events of other countries as well. His untiring struggles in India to obtain Buddha Gaya for the Buddhists is an outstanding example which shows that his principles transcended barriers of race and nationality. He went about his onerous tasks with a great missionary zeal and all that he uttered came from a sincere heart with a burning patriotism and religious fervour.
He was fearless in manner, independent in spirit and his dynamic personality beamed forth radiant energy which permeated through both national and international audiences. Wherever he went large crowds assembled and listened to him with wrapt attention. His vibrant voice resonated throughout the country and inspired the listeners with its magical effect. His silver-tongued oratory transcended throughout the country calling for Buddhist resurgence, Buddhist unity and national awareness.
He was in the fore-front of national and Buddhist movements for 47 years. He founded the Maha Bodhi Society on 31st May, 1891. His weekly publication, Sinhala Bauddhaya, was a powerful organ of Buddhist opinion which guided and inspired the nation's religious and national campaigns. Besides these he addressed thousands of meetings and published numerous articles in national and international journals. Whenever he wrote he was very forceful. Anagarika Dharmapala's personal correspondence shows his real form - warm and genial in friendship and devastatingly critical as well.
He was always clamouring for independence and repeatedly criticised the imperialists. Anagarika Dharmapala always held lofty ideas on religious tolerance and he often remarked:
"Religion is a thing of the heart, and it is beyond the power of man to go into the heart of other people. To oppress a human being for his inner conviction is diabolical."
He had first visited England en route to America where he visited Edwin Arnold, the author of 'Light of Asia'. Having experienced such great influence from the British, and as at the time London was considered the 'centre of the world', Anagarika Dharmapala was determined to set up a Vihara with resident monks from Ceylon to share the great joys of the Dhamma with the English people.
He had met Mrs. Mary Foster whilst travelling to Honolulu and this lady became his main benefactor. She financed the setting up of 'Foster House' in Ealing which was the very first missionary vihara to be founded outside the Asian continent. The London Buddhist Vihara was opened in 1926. Very soon afterwards it moved to a more central, larger premises at Gloucester Road where it continued until the Second World War. During the war the house was requisitioned, the monks having returned to Ceylon. In 1955 the Vihara was reopened with the help of many Sinhalese, in Ovington Square, Knightsbridge. Amongst many monks resident there was the famous author Ven. Narada. Ven. Dr. H. Saddhatissa became Head of Vihara in 1958 and on the expiry of the lease, the Anagarika Dharmapala Trust purchased a new home for the Vihara at 5 Heathfield Gardens in Chiswick, West London. These premises opened on 24th April 1964. Early in 1985, Ven. Saddhatissa relinquished his administrative responsibilities for various reasons and Ven. Dr. Medagama Vajiragnana was officially appointed Head of the Vihara by the Anagarika Dharmapala Trust. Under the guidance of Ven. M. Vajiragnana, the Anagarika Dharmapala Trust purchased a spacious property and moved the Vihara to its present location in The Avenue, Chiswick on 21st May, 1994.
Anagarika Dharmapala worked tirelessly to create many charitable institutions, maintaining hospitals, schools and foundations for spreading Buddhism and helping all in need. He started publishing the splendid Buddhist journal "The Mahabodhi" in1891. To continue his mission for future generations he established the Anagarika Dharmapala Trust in 1930. During that year he ordained as monk.
Anagarika Dharmapala's service is of much historical significance both to India and Sri Lanka and even today we are guided by some of his mature views. He died at Sarnath in 1933 and his last words were "Let me be reborn. I would like to be born again twenty-five times to spread Lord Buddha's Dhamma." His was a life of rich dedication which every human being should strive to emulate.
