Dharmapala and His Critics

The final chapter of this book talks about the political impact of Dharmapala’s work even after this death by addressing the publication of many of his writings during the 1956 Buddha Jayanti. It lays out a critical examination of Dharmapala and his work at two levels: first is the critique of his thought and action by academics and second is the criticism of his methods of operation by his non-academic contemporaries.

Last Days

This chapter talks about the last days of an ailing Dharmapala at Sarnath, India. The author explains his ordinance as a Buddhist monk and assumption of the name ‘Devamitta’. He also discussed the bestowal of a higher ordination, Upasampada, upon him, when the conservative Siyam Nikaya (Siyam fraternity of Sri Lankan Buddhist monks) consented to bend the rules of ordination as a personal favour. The chapter spells out Dharmapala’s anxieties towards the end of his life about the continuation about his work after his death. It also describes refers to his final obsequies in Colombo.

A Sinhala Buddhist ‘Babu’

This chapter is primarily a recounting of Dharmapala’s early work in India supported by prominent personalities of the nationalist Bengali elite—the Bhadralok. He forged close personal links with these personalities. He was also able to win some support from the press in Bengal. This chapter presents a brief account of the early phase of the Indian national movement centred on Bengal. This is around the time when Dharmapala’s disagreements with the theosophists begin. In the next phase of Dharmapala’a activities, castigating the British colonial administration and Christian missionary activities in Sri Lanka as well as the slavish mentalities of his own compatriots become prominent.

Situating Dharmapala

This chapter examines the traditional relationship between the Sangha and the Buddhist laity and the role of the king as a protector of the Sāsana (the Buddhist order). It briefly traces the vicissitudes of the Buddhist order in Sri Lanka from the fifteenth century. A decline in the status of the Sangha was arrested by the intervention of the monk Welivita Saranankara under royal patronage—the pupils of Saranankara initiated a religious and literary resurgence. A setback occurred when the British, who annexed the Kandyan kingdom in 1815, pledging to uphold the traditional status of Buddhism, went back on their promise at the insistence of Christian missionaries. The Buddhist order lost its traditional state patronage. However, the Saranankara tradition continued through his line of pupils in southern Sri Lanka. Prominent scholar monks of this tradition are identified in this chapter, followed by a brief account of Dharmapala’s career highlighting his role in the Buddhist revival.

John de Silva and the Sinhala Nationalist Theatre

This chapter discusses the life of John de Silva, the founder of the Sinhala nationalist theatre and the third communications innovator (besides Dharmapala and Sirisena). It also examines in detail de Silva’s interpretation of the sociocultural crisis of colonialism during that period and looks at his efforts to counter it through the nationalist propaganda in his works. The author analysis two of de Silva’s plays: Sinhala Parabhava Natakaya, which talks about the sociocultural crisis of Sinhalese Buddhists as seen by the revivalists, and Sri Wickrama Rajasinha, which confronts the consequences of colonialism in terms of his revivalist philosophy.

The Printing Press, a Sinhala Novel, and New Buddhist Ideology

This chapter outlines the early use of the printing press in Sri Lanka by the missionaries for religious propagation. It examines the response of the Buddhists to this technological innovation and discusses the impact of the Theosophical Society on it. It also discusses the contours of a new, transformed Buddhism, which was diffused through vernacular newspapers such as Sarasavi Sandaresa and new literary forms, particularly the Sinhala novel. The author also thematically analyses in detail one of the most influential of these novels by the prominent writer and journalist Piyadasa Sirisena, Jayatissa saha Rosalin (Jayatissa and Roslin).

The Lion’s Roar

In this chapter, the author first debunks a theory of western anthropologists that ‘Sinhala Consciousness’ is merely a modern colonial era construct. It also includes Dharmapala’s critique of the colonial policy and practices that had resulted in the miserable conditions of the peasantry that Dharmapala witnessed first-hand during many of his tours around the country, which were confirmed by official reports. However, the author also mentions some commendable work by British officials, such as the restoration of irrigation works, encouraging the resurrection of ancient literary works, and so on. Another important issue addressed in this chapter is Dharmapala’s ire over the proselytizing work of Christian missionary. The chapter also mentions the growing tension between Dharmapala and the emerging new leadership in Sri Lanka. Lastly, reference is made to Dharmapala’s prolonged house arrest in Calcutta as a consequence of the1915 riots in Sri Lanka.

‘Peacocks in the Rain’

This chapter relates the first involvement of the American theosophists with the Buddhist revival in Sri Lanka and subsequent developments. The theosophists, having become aware of the Buddhist revival in Sri Lanka, had come there. Col Olcott and his co-theosophists were enthusiastically received and the Buddhist Theosophical Society was formed. Funds were established to finance various Buddhist causes: Buddhist schools were established; a Buddhist press was started; and a Sinhalese newspaper was inaugurated. One important event that occurred around this time was the attack on a Buddhist procession by the Catholics in Kotahena. In the aftermath, as an outcome of the offenders not being prosecuted by the colonial authorities, the Sri Lankan Buddhists took various measures: representations were made to the Colonial Office in London; a Buddhist flag was devised; and an agitation for a new legislation to prevent abuse of Buddhist temporalities was started. One outcome of this was Dharmapala’s falling out with the theosophists and the formation of the Mahabodhi Society.

Buddhists Awake!

This chapter provides a synopsis of Dharmapala’s early career. He perceived his mission to be the restoration of Buddhism in its place of birth, India, and the refashioning of its practice in Sri Lanka. His predominant aim was to reclaim for the Buddhists the custody of Buddhagaya. He also had an interest in propagating a modern philosophy and practice of Buddhism and forging links among Buddhists world-wide. Dharmapala was also an early enthusiast of the American theosophists led by Col Olcott who took a keen interest in the Buddhist revival in Sri Lanka. However, Dharmapala soon became disillusioned with them and parted company, forming his own organization, the Mahabodhi Society, to spearhead the Buddhagaya campaign. The chapter concludes with a description of the economic and social transformations that took place under the aegis of colonialism around the turn of the twentieth century and the beginning of the Buddhist revival as a reaction to it.