Defeating Adversaries:

Most Ven. Wadeehasinha Mohottiwatte (Migettuwaththe)

GUNANANDA THERA

Dr. Daya Hewapathirane

HISTORICAL CONTEXT

The 'Panadura Vadaya', the historic debate of 1873, was a landmark in recent history of
Buddhism in Sri Lanka owing primarily to the leadership, initiative and actions of one of
the greatest sons of our motherland - Venerable Mohottiwatte or Migettuwaththe
Gunananda Thera (1823-1890). He defeated our nation’s adversaries and was the major
force behind re-establishing the identity and pride of Sinhala Buddhists who were subject
to undue oppression and discrimination during the colonial era. The significance of
Venerable Mohottiwatte Gunananda Thera’s can be better appreciated when one
considers the repressive colonial historical background and the appalling conditions
under which he pursued his highly risk-ridden but heroic and courageous actions against
powerful forces that had overall control over affairs in the country.

EUROPEAN COLONIAL POWERS *

With the arrival in 1505 of the European colonial powers for over 440 years, the Sinhala
Buddhists, the dominant indigenous people of the island were subject to severe
harassment, discrimination and exploitation by the brutal colonial masters on the one
hand and their compatriots, the Catholic/Christian missionary workers on the other. The
latter virtually dominated the island with the encouragement and assistance of the rulers
to pursue their task of converting Buddhists (and Hindu Tamils) to Christianity. People
were forced to change their traditional names and embrace Christianity if they wished to
obtain employment under their regimes. School systems that were installed were
instrumental is proselytizing Buddhists and Hindus.

VIOLATION OF TERMS OF THE ‘UDARATA GIVISUMA’

Although the protection of Buddhism, its places of worship and the Sangha, were
guaranteed by the British, under the ‘Udarata Givisuma” or the Kandyan Convention
signed in 1815, once they had complete control over the Kandyan kingdom, the British
rulers disregarded this commitment and resorted to actions that were aimed at
undermining Buddhism and the Sangha community. One such action was in April 1817,
when they cancelled of the Poya day holiday which the Buddhists have enjoyed since
historic times, and in its place declaring Sunday as a public holiday. The many actions
taken by British to undermine Buddhism incited the Maha-Sangha and the Sinhala people
to revolt against the British in 1818. The aim was to regain the lost rights of the
Buddhists. This national uprising was brutally suppressed by the British killing many
thousands including Buddhist monks, and causing widespread property destruction,
hardship and suffering to people.

EARLY YEARS OF HIS LIFE

Wadeehasinha Mohottiwatte Gunananda Thera was born on February 09, 1823, five
years after the ghastly event of 1818, and throughout the early years of his life he was
exposed to the severe hardships and discrimination suffered by Buddhists in the hands of
the Christian colonial powers. He was born in the Mohottiwatte village in Balapitiya. The
name given to him at birth was Gingama Migel Mendis. In his early childhood he had a
close relationship with a Catholic priest who was residing in a nearby church. Some
reports state that his exposure to Christianity made him think of becoming a priest later in
life. However, later on, after coming into contact with Bhikkhus of nearby temples
including Gala Uda Viharaya in Dodanduwa, he was more interested in learning
Buddhism. His early education in Buddhism was at the Subadraramaya Purana Viharaya
in Balapitiya, under Balapitiye Gunarathana Mahathera. He showed much interest in
Buddhist studies and displayed exceptional self confidence as a young boy.

When he was twelve years old, in 1835, with the blessings of his parents, he was
ordained as a Buddhist monk and the name given to him at the ordination was
Mohottiwatte Gunananda. He resided at the Balapitiye Subadraramaya Purana Viharaya
as a decuple or pupil of Thelikada Piyarathana Tissa Thera. A few years later, with
Balapitiye Gunarathana Mahathera, he moved to Colombo, and resided with him at the
Deepaduttaaraamaya in Kotahena which was the first Buddhist Viharaya established in
Kotahena Colombo in1832.
UNDERMINING BUDDHISTS

In the early decades of the 19th century, the Christian influence was dominant in the
country, especially in Colombo. Conversion of Buddhists to Christianity was a common
practice during this period. Many converted for personal material benefits and also
adopted Christian names. The British administration accorded greater opportunities for
Christians to progress in life, with better education and better employment opportunities.

Christian missionaries envisaged that the most effective way of converting Buddhists was
through church-based schools. The British colonial administration encouraged and
assisted this venture. The Missionaries enjoyed absolute freedom to propagate
Christianity by opening schools throughout the country. Buddhist children attending
these schools had bible lessons as a component of their school curriculum. They were
also exposed to various Christian rituals, festivities and activities held in the church
associated with the school. Both children and their parents were exposed to the special
privileges and opportunities available for the school’s Christian children, especially for
those intending to pursue higher studies or seeking employment in the public service.
Inevitably, many Buddhist students eventually embraced Christianity in later life.

By the third decade of the 19th century, there were more Christian missionary schools in
the country, assisted by the British administration, as compared to Buddhist schools and
pirivena schools combined which had negligible assistance from government. There were
government Sinhala medium schools which were used primarily by the Buddhists, but
none were established in the Kandyan provinces which were almost exclusively
traditional Buddhist areas.

ENGLISH AS MEDIUM OF INSTRUCTION

In 1832, the British administration made English the medium of instruction in all
government schools which led to the closure of all government Sinhala medium schools
used by Buddhist children. They opened English medium schools in urban centres in
Colombo, Galle, Kandy, Chilaw and Jaffna districts. At this time, the British established
the Colombo Academy or the present Royal College with the primary objective of
producing English teachers for the new schools. The establishment of Catholic and
Christian Missionary schools in the English medium also increased rapidly during this
time, with assistance from the colonial administration.

As far as opportunities for better employment, especially in the public sector, English
education was an essential requirement. Also, Christians were accorded preferential
treatment when it came to higher learning and better employment. It is reported that
owing to the establishment of English schools and the preferential treatment accorded to
those with English education and of Christian faith, the tendency was for many thousands
of Sinhala Buddhists children who attended English medium schools to become
Christians. As a counter measure, the initiative of Buddhist scholar monks, several
Buddhist schools were started in different places in the country but they were faced with
severe challenges. It is reported that in 1870, there were only two Buddhist schools in the
country, in Panadura and Dodanduwa with an attendance of 246 children as against 805
Christian schools with an attendance of 78,086 children.

The intensity of conversion activities was such that in 1850, James de Alwis, Sinhala
scholar, lawyer and theologian said that "before the end of the century Buddhism would
disappear from Ceylon". The Christian churches carried out a widespread campaign of
propagating Christianity and discrediting and humiliating Buddhist teachings. It was
customary for Christian priests to deliver public talks undermining Buddhism, which
were openly insulting, abusive and vituperative. Mohottiwatte Gunananda Thera was
deeply distressed and disturbed about the sad plight of Buddhists who were subject to
discrimination and harassment by the Christian church and the British administration. He
decided to move back to Balapitiya with Gunarathana Mahathera.

COPING WITH PERSONAL TRAGEDIES AND RETURN TO LAY LIFE

A few years later, Balapitiya Gunarathana Mahathera passed away which was a big loss
for Mohottiwatte Gunananda Thera. A few months later, his father died. He was faced
with a serious problem of not having anyone to look after his mother who was not in
good health. This precarious situation led him to give up robes and return to lay life in
order to look after his mother. We went back to his original name of Migel Mendis. A
well known Christian businessman in Balapitiya named Ibraham de Alwis who knew his
parents, was sympathetic to the plight of this young man and helped him financially to
take care of his mother. Although the young man was keen on being employed in order to
earn an income, Alwis the businessman objected to it because he thought that the young
man, Migel Mendis, who was a teenager by this time should be focusing on furthering his
education. He considered Mendis to be a smart and capable individual. He introduced the
young man to Peiris, a Christian teacher or Catechist who took the initiative of admitting
him to Wesley College in Colombo. Wesley was a prominent Anglican Christian school
in Colombo at this time. Here, Mendis had the opportunity to learn English and
Christianity. He did well in his studies and won the admiration of his teachers because he
was able to memorize the bible and recite it.

In the meantime, his mother was ailing in Balapitiya and Mendis who was in Colombo
was depressed. He began to lose interest in studies and wanted to be employed, so that
he can earn an income and look after his mother. Although he was able to find a job at the
Observer Newspaper, he could not continue with it because of the death of his mother.
He was deeply depressed and returned to Balapitiya. At this time, his uncle or his
mother’s brother, who was a Buddhist monk, known as Seenigama Deerarakkitha Thera,
was living in the Kotahena Deepaduttaaraamaya Viharaya. He assisted young Mendis
who was in his late teens at this time. Although he continued to live in Balapitiya, on and
off he visited his uncle at the Kotahena temple. During his stay in Colombo as a student
and in his visits to Kotahena he was well exposed to the plight of Sinhala Buddhists who
were subject to all forms of discrimination and harassment by the British and their
Christian compatriots and henchmen.

RE- ORDINATION AND SERMON AT DODANDUWA

During this period, Mendis renewed his relationship with temples and many scholar
Bhikkhus in Balapitiya and Dodanduwa. He was actively involved in the program of
writing the Thripitaka on ola palm-leaves that was taking place at the Dodanduwa Gala
Uda Viharaya. He developed great interest and skill in this activity. After the completion
of writing of the Thripitaka on the Ola manuscript, it was the custom to ceremoniously
donate it to the Chief Prelate of the Viharaya at a grand religious festival. It was the
tradition to invite a well-known scholar Bhikkhu to give the special sermon on this day.
Mendis took a leading role in organizing this event and took the responsibility of inviting
a prominent bhikkhu to give the sermon. By this time he had made acquaintance with
many of the reputed scholar bhikkhus in the region.

A very large crowd gathered in the Viharaya for the festival. In the evening when the
festival was about to begin, young Mendis came to the Viharaya in a most dignified
manner with an ‘atapirikara’ in his hands. He walked directly to Sonuththara Mahathera
who was the Viharadhipathi (the Chief Prelate of the temple), and respectfully handing
over the atapirikara to him, requested that he would like to be ordained again as a
bhikkhu. He mentioned that he was an orphan, with a fair exposure to Buddhism and is
deeply committed to Buddhism. He further said that during his stay in Colombo and in
his travels within the country, he has observed and realized the discrimination to which
the Buddhists were subject and how the Christian establishment was carrying out a
campaign to discredit and humiliate Buddhism. He said that he has a deep desire to save
the Buddha Sasana from being destroyed by non-Buddhist forces. He respectfully
requested that he be ordained immediately. Deeply impressed by Mendis’s words and his
courage, the Viharadhipathy ordained this nineteen year old young man, under the same
name he had before as a bhikkhu - Mohottiwatte Gunananda.

When the time arrived for the climax of the festival to have the sermon of a prominent
scholar bhikkhu, Mohottiwatte Gunananda Thera appeared in the bana-maduwa, in his
yellow robes, in a most elegant manner, to the surprise and utter joy of the crowd who
loudly chanted ‘Saadhu Saadu”. His well-known sermon on this day was on the Maha
Mangala Sutta which thrilled the large gathering of devotees. His sermon continued until
the early hours of the morning as was the custom at this time.

RETURN TO KOTAHENA AND BEGINNING OF CAMPAIGN

Gunananda Thera obtained his higher ordination in 1844 when he was 21 years of age.
This was at the Balapitiya Udakukkhepa Seemamalakaya. Thereafter, he obtained further
dhamma education from reputed scholar bhikkus at the time. Subsequently, he moved to
Kotahena Deepaduttaaraamaya where he established himself permanently. At the time
when Mohottiwatte Gunananda Thera, returned to Deepadutthaaramaya in Kotahena he
found that many thousands of Buddhists have converted to Christianity in order to gain a
livelihood. Knowledge of English was essential to get ahead in life at the time and often,
after learning English, most Buddhists converted to Christianity in order to benefit by the
preferential treatment and to secure better livelihood.

The Kotahena Viharaya was at this time in the midst of an exclusively Christian
neighborhood and the Viharaya was surrounded by various Christian establishments. This
was the time when Christians, especially Christian priests were quite active in openly
conducting public talks against Buddhism and Buddhists. These talks were directly
offensive, slanderous and derogatory, and contained information that was malicious and
scornful. In fact, this callous, insensitive and blasphemous attitude on the part of the
Christian establishment that motivated Buddhist leaders such as Mohottiwatte
Gunananda Thera to get to the forefront irrespective of the risks and challenges involved,
in order to respond to the hateful and profane material against Buddhism spread by
Christians, misleading the masses and undermining the faith and way of life of
indigenous people of the country for over 2000 years. One could argue that it was the
wrong and arrogant attitude of Christians that helped to create a strong Buddhist force
challenging the Christian dominance and influence at the time. It was the lack of
foresight on the part of the Christians that led to extreme forms of unpleasantness and
disharmony between the adherents of the two religions, and the emergence of Buddhist
leaders such as Mohottiwatte Gunananda Thera, and finally the serious blow and setback,
in actual fact the humiliating defeat suffered by the Christians in the religious debates in
late 19th century culminating in the famous Panadura debate of 1873, which had
international implications.

In 1849, when he was twenty-five years old, he held his first important public sermon in
Colombo Fort at a place called Kottambagahayata. During his period of stay at Kotahena,
Mohottiwatte Gunananda Thera travelled extensively across the country giving pubic
sermons to large gathering of Buddhists, on the need to protect and promote Buddhism
and Buddhist way of living. He emphasized the need for Buddhists not to be victims of
Christian conversion. He highlighted the falsehoods in Christianity and argued against the
criticisms leveled against Buddhism by Christians. He showed the people the value of
their Buddhist cultural inheritance.

COUNTERING UNJUST ACTIONS

During the latter half of the 19th century one of the cheeky and disrespectful methods
used by the British to undermine Buddhism was the cutting down Bodhi trees and
removal of Buddha statues in public places, especially at roadside and road intersections.
In the pretext of road expansion many Bodhi trees and Buddha statues in and around
Colombo city and other major urban centres were removed or destroyed by the British.
As a direct counter measure against this unjust and reprehensible actions, Mohottiwatte
Gunananda Thera organized the “Bodhiraja Committee” consisting of prominent
Buddhist leaders and began a huge campaign of replanting Bo plants and erecting
Buddha statues at places where these historic Buddhist symbols were removed by the
British. In addition, Mohottiwatte Gunananda Thera made a formal complaint in writing
to the British government in England against this unfair practice. This led the British
Administration to abandon this shameful anti-Buddhist practice.

SERMONS, ORATORIAL SKILLS

Even as a young bhikkhu, Mohottiwatte Gunananda Thera was an indomitable orator. He
was admired by both the lay and ordained Buddhists for his fearlessness, utmost courage
and dedication to his cause of protecting and promoting Buddhism in the face of many
challenges he had to encounter in the process. By about the middle of the 19th century, he
had made over 4000 sermons in different places in the country and was known
nationwide as a Bhikkhu leader with oratorical skills were unparalleled.

PROLIFERATION OF PUBLICATIONS

The Christian missionaries were propagating their religion through pamphlets and books.
During the latter half of the 19th century, the Christian establishment began a widespread
campaign primarily by means of publications strongly criticizing and undermining
Buddhism and Buddhist practices. Many books and pamphlets were produced by them.
They had enormous funds and no objections from the prevailing British administration to
pursue this campaign. They had the support of the news media which they used profusely
to undermine Buddhism.

The missionaries, who arrived in the island at the beginning of 1812, also established
printing presses in the country. The Wesleyan Press printed and published the first Sri
Lanka journal ‘Masika Thagga’ in 1832 and ‘Shathra Nidanaya’ in 1846. The Ceylon
Observer established in 1834 was the first independent newspaper published in Ceylon.
The Lakmini Pahana newspaper was printed in 1862 at a press owned by Hendrick
Perera. The first unregistered Sinhala newspaper, Lanka Lokaya was printed in
September 1860 at the Lanka Loka Press in Galle. The first Sinhala Buddhist press was
established in July 1862 and was known as the Lankopakara Press. The establishment of
this press was a result of the Buddhist revival movement during the second half of the
nineteenth century. Bulathgama Dharmalankara Sri Sumanatissa Maha Thera, the pioneer
of the establishment of the Buddhist press, received necessary financial assistance to
establish the Press from the King of Siam (Thailand).

In 1849, Rev. D. J. Gogerly of the Wesleyan mission published ‘Christian Pragnapthi’. e

Mohottiwatte Gunananda Thera and Hikkaduwe Sri Sumangala Nayaka Thera responded
to criticisms leveled against Buddhism contained in Christian publications, through the
‘Durlabdi Vinodimi’ and ‘Christian Vada Mardanaya’ and ‘Samyak Darshanaya’ during
the period -1862-1863. Through journals like ‘Satya Margaya’, Satya Prakashanaya’,
‘Lakmini Kirula’, Christiani Wada Vighataniya’, and ‘Reversa’ and thousands of
pamphlets, the Mohottiwatte Gunananda Thera refuted the wrong views that were held by
Christians.

The Buddhists were seriously handicapped owing to lack of access to printing facilities.
Mohottiwatte Gunananda Thera rose up to the occasion and with the support of lay
devotees, soon made arrangements to purchase a printing press. This led to a great
proliferation of Buddhist publications. Many books, magazines, newspapers and handouts
were published as replies to the arguments and criticisms leveled against Buddhism by
the Christian establishment. They also highlighted the value of the teachings of the
Buddha in understanding realities regarding life and as a path leading to the eradication
of human suffering. The basic Christian beliefs and concepts were subject to strong
criticism and questioning.

Mohottiwatte Gunananda Thera was well known for his writings and many publications.
His publication titled “Bauddha Prasna” or Buddhist Questions was exceedingly popular
and at one stage over 24,000 copies were distributed. These publications were of great
appeal to the Buddhist public and the demand for them increased rapidly. Most of these
publications were made available to the public at the sermons held countrywide by
Mohottiwatte Gunananda Thera. Among his many publications which were in great
demand among the Buddhists were Lakmini Kirula, Sathya Maargaya (journal),
Riviresa, and Bauddha Edahella. Among other popular publications were: Sathya
Prakashanaya (journal), Kristhiyaani Vigaathanaya, Bauddha Prasna, ‘Durlabdi
Vinodimi’, ‘Christian Vada Mardanaya’, ‘Samyak Darshanaya’, ‘Lakmini Kirula’,
Christiani Wada Vighataniya’, Lankakoka news paper, Sarasavi-Sandaresa, Sinhala
Bouddhaya, Bauddha Sahodaraya (Sinhalese Buddhist Brotherhood) and thousands of
pamphlets refuting the wrong views that were held by the opponents of the Sinhala
people and Buddhism.

SCHOLAR BHIKKHUS OF THE TIME

The Mid to late 19th centuries was a period that saw the rise of several important scholar
bhikkhus in Sri Lanka whose overpowering influence had much to do with the survival
and eventual revival of Buddhism in Sri Lanka. Their impact was a definite reason for the
strengthening of Buddhists as a force to withstand and challenge the serious intimidation
and threats to which Buddhists and Buddhist education were subject during this
precarious period in the island’s history. Among the outstanding Bhikkhu leaders of this
time were the following:
Venerables -

Hikkaduwe Sri Sumangala (1827-1911) *1,

Weligama Sumangala (1825-1905) **2,

Dodanduwe Piyarathana Tissa (1826 -1904) ***3

Waskaduwe Subhuthi (1835-1917),

Walane Sri Siddartha (1811-1868)

Battaramulle Sri Subhuthi (1832 -1915)

Ratmalane Dhammaloka (1828 – 1887)

Kathaluwe Gunarathana (1832-1841)

Batapola Kalyanatissa (1810-1841)

Walpita Gunarathanatissa (1857-1920)

Bulathgama Dharmalankara Sri Sumanatissa

Koggala Sangatissa

Potuwila Indrajothi

Talhena Amaramoli

Mulleriyawe Gunaratana

Bentara Atthadassi

Randombe Dhammalankara

Walpita Sumanatissa

Mohottiwatte Gunananda (1823- 1890)

*1
Venerable Hikkaduwe Sri Sumangala Nayaka Thera, was one of the pioneer monks of
the Buddhist revivalist movement in the 19th century Sri Lanka. The service rendered by
him to the Buddhist Education is unparalleled. He was the founder of Vidyodaya Pirivena
Maligakanda. He was well versed in Sinhala, Pali, Sanskrit, English, Buddhism, History,
Arithmetic, and Archaeology. As an erudite monk he has written many books and he
started the newspaper Lankaloka, and helped in the publication of "Sarasavisandaresa"
and "Sinhala Bauddhaya”. He was one of the primary sources of information on
Buddhism for Venerable Mohottiwatte Gunananda his contribution meant much for the
success of the Panadura debate. Col. Henry Steele Olcott learnt Buddhism and Pali under
guidance of Ven. Sumangala.

**2

Venerable Weligama Sumangala Thera was an outstanding scholar bhikkhu with many
important publications -Hitopadsesa Atthadassi, Hitopadsesa Padarthavykanaya, Upadesa
Vinischaya, Siddanta Sekaraya. His work Siddhanta Sekharaya of 700 pages was printed
at the Government Press in 1897. He established Saugathodaya Vidyalaya at Rankoth
Vihara Panadura. He was a close associate if Sri Edwin Arnold the author of ‘Light of
Asia’.

***3

Venerable Dodanduwe Piyarathana Tissa started the first Buddhist school in Sri Lanka,
under the name Jinalabdhi Vishodaka at the Saila-bimbaramaya Temple in Dodanduwa,
in spite of numerous challenges from the colonial administrators. His intention was to
spread Buddhist education in the island and put an end to discrimination, deprivation and
injustice caused to Buddhists by colonial masters. In order to achieve this Piyarathana
Thera formed a Buddhist Society called 'Lokartha Sadana.' His work attracted the
attention Colonel Henry Steel Olcott several years before his arrival in the island in1880
and the two parties communicated through letters. On the initiative of Col. Olcott, Ven.
Piyarathana Thera was conferred honorary membership of the Theosophical Society
based in the United States. They jointly laid the initial groundwork for the revival of
Buddhist education in Sri Lanka. Olcott, on the guidance of Ven. Piyarathana Thera,
formed the Buddhist Theosophical Society in Sri Lanka.

DEBATES SPEARHEADED BY VENERABLE GUNARATHANA

Mohottiwatte Gunananda Thera initiated and led many debates in defense of Sinhala
Buddhists. He consulted many of the scholar Bhikkhu leaders of the time who were most
forthcoming in providing Mohottiwatte Gunananda Thera with necessary information and
assisting him in various other forms. Debates were conducted initially through exchange
of articles between Buddhists and Christians.

In 1865 was the so called Baddegama debate conducted through exchange of articles
between the two sides. What initiated this debate was a verbal argument between
Venerable Sumangala - a young Buddhist monk of a Vihara in Baddegama and a
Christian priest. The Waragoda debate followed in the same year and in 1866 there were
two debates, one at Liyanagemulla and other Udanvita in the Satara Korale. In 1871 was
the Gampola debate held with Mohottiwatte Gunananda Thera and Pandit
Batuwantudave for the Buddhists and Rev. Charles Carter and his team for the Christians.

THE PANADURA DEBATE

These debates culminated in the world famous debate held at Panadura from the 26th to
28th August 1873. The occasion for the Panadura Debate was triggered owing a highly
offensive and scornful sermon delivered on the 12th of June 1873 by the Protestant priest
Rev. David Silva on the teachings of the Buddha with reference to the human soul. This
was delivered in the Wesleyan Chapel in Panadura which is one of the first churches
established by the Wesleyan mission in the early part of the 19th century in an almost
exclusively Buddhist area, and in the immediate vicinity of the historic Galkanda or the
present Rankot Viharaya. At the time, this was a well known stronghold of Buddhists and
Buddhist leaders, both lay and ordained. The intension of Rev. David Silva’s sermon was
to disrepute and humiliate the Buddha. He criticized the teachings of the Buddha in a
most sneering and abusive manner. Both the content of the sermon and the language used
was malicious, slanderous and scathing.

Buddhist leaders of Panadura were hurt and they decided to invite Mohottiwatte
Gunananda Thera to reply Rev. David de Silva. Mohottiwatte Gunananda Thera came to
Galkanda Viharaya (Rankoth Viharaya) on 19th June 1873 and delivered the reply speech
denouncing as untrue the arguments of Christians. However the people of either party
were not satisfied with holding speeches in separate venues and face to face formal
debate was initiated by the Christians. The enraged Protestant missions challenged
Mohottiwatte Gunananda Thera to hold an open verbal debate to establish the truth of the
faith. The monk accepted the challenge, and the dates for the historical face to face
debate was fixed with the agreement of both parties. Rules and regulations were decided
by the debating parties after consulting each other.

P. Jeromias Dias a Buddhist leader of Panadura at the time, prepared a large stage and the
pavilion in one of his lands called Dombagahawatte near Galkanda Viharaya and the
Wesleyan church. The pavilion was attractively decorated. The Christians were
represented by able men, the ablest debaters in the island whom their church could have
summoned. They included Revs. David Silva, S. Langdon, Principal of Richmond
College, S. Tab, S. Calls, C. Jayasinghe, F. Rodrigo, the catechist Sirimanne, Mudliyar de
Soysa, Dunupola Nilame and assisted by a host of foreign and local theologians. The
speakers for the joint protestant delegation were Rev. David de Silva of the Wesleyan
mission and Rev. F. S. Sirimanne, a Catechist of the Church Missionary Society.

The Buddhist monks participating in the debate were Venerables: Gunaratna Tissa
Mahathera of Panadura, Hikkaduwe Sumangala Mahathera, Weligama Sri Sumangala
Mahathera, Ratmalane Sri Dharmaloka Mahathera, Waskaduwe Sri Subhuthi Mahathera,
Batuwanthudawa Devarakshitha Mahathera, Potuwila Indrajoti Mahathera, Koggala
Sangatissa Mahathera, Talhena Amaramoli Mahathera and Mulleriyawe Gunaratana
Mahathera. Mohottiwatte Gunananda Thera was to lead the Buddhist side and be the sole
speaker for the Buddhist delegation.

The crucial debate commenced at the appointed time of eight in the morning each day
and ended at five in the evening. The debate went on for two days. On the first day there
were over 10,000 people to hear and see the debate from Panadura and the neighboring
areas of Pasdun Korale and Raigam Korale, including more than one hundred Buddhist
monks. The debate ranged from the nature of God, the Soul and resurrection on the one
hand, to the concept of Karma, Rebirth, Nirvana and the principle of Paticca -
Sumuppada or dependent origination.

BUDDHISTS - THE CLEAR WINNERS

The debate took place in a peaceful manner and Mohottiwatte Gunananda Thera
delivered the closing speech in the evening of the final day, and refuted effectively the
malicious charges made against the teachings of the Buddha. At the end of the debate, it
was quite clear to everyone that that the Buddhist side outshone others. Mohottiwatte
Gunananda Thera presented the Buddhist point of view in a most eloquent manner. His
reasoning was exceptionally powerful and his eloquence was most convincing which
made the Buddhists the clear winners of the debate. After the debate the thousands of
people left the grounds shouting "SADHU SADHU", jubilantly expressing their joy at
the outcome of the debate.

The debate ended with a clear victory for the Buddhists. Mohottiwatte Gunananda Thera
not only replied effectively to the fallacies of the Christian speakers, but also enlightened
them on the principles and tenets of the Buddhist doctrine. The Buddhists were overjoyed
with the outcome of this historic debate. Festivities were held in every temple to mark
their triumph and the effigy of Mohottiwatte Gunananda Thera was carried in procession
in every village. This triumph became a great source of inspiration, strength and courage
for Sinhala Buddhists to work more vigorously to revive their lost glory.

PUBLICITY OF THE DEBATE

Newspapers such as the Lakrivikirana, the Ceylon Times and the Ceylon Observer
carried reports on the debate. The Ceylon Times which was the leading English
newspaper at the time sent a special representative to report the proceedings of the
debate. A complete report of all the speeches corrected by the speakers themselves was
published in English day by day. As arranged by the Editor of ‘Ceylon Times’ named
John Cooper, an English summary of the whole debate was prepared by Edward Perera.
This was printed in the form of a booklet including the proceedings of the debate under
the title "A full Account of the Buddhist Controversy held at Panadura in August 1873".
Thousands of copies of this English translation were published and distributed widely.

Dr. James Martin Peebles an American happened to be in Sri Lanka during the time of
the debate and had occasion to read the book on the debate published by the Ceylon
Times. Upon his return to USA, Dr. Peebles published the book with an introduction
explaining how the Buddhists in Sri Lanka have shown the real position of Christianity.
He gave the book the title "Buddhists and Christianity Face to Face". As a result
Europeans specially the intellectuals wanted to know about Buddhism and directed their
attention towards Sri Lanka.

IMPACT OF THE PANADURA DEBATE

The aftermath and impact of the debate was extraordinary with far reaching national and
international implications. It soon became the major force behind re-establishing the
identity and pride of Sinhala Buddhists that was diminishing rapidly under the deceitful,
repressive and authoritarian practices of the British Administration. Besides, the
Panadura Debate contributed immensely as an eye opener for the Buddhists. It helped to
accelerate the Buddhist Revival Movement.

Its international impact was equally significant providing the world with a wealth of
knowledge that greatly appealed to and appreciated by the intelligentsia. It definitely
helped to bring about increased awareness in the western world, about the teachings of
the Buddha. Colonel Henry Steel Olcott and Madame Blawatsky were among those
deeply influenced by the contents of the book published by Peebles. After reading it
Colonel Otcott become deeply interested in Buddhism. He felt this is one of the religions
he was looking for to unearth the secret of the Universe. It was Mohottiwatte Gunananda
Thera’s eloquent presentation of the Buddhist point of view that impressed him most.
Olcott described Mohottiwatte Gunananda Thera as "the most brilliant Polemic Orator of
the Island, the terror of the missionaries, with a very intellectual head, most brilliant and
powerful champion of the Sinhala Buddhism".

HENRY STEELE OLCOTT & THE BUDDHIST THEOSOPHICAL SOCIETY

Colonel Olcott came to Sri Lanka on the 17th May 1880, and joined forces with
Mohottiwatte Gunananda Thera and all prominent Bhikkhu leaders to help accelerate the
activities of the Buddhist revival movement that has gained extraordinary momentum at
the time. After he came to the island with the support of Buddhist leaders he formed the
Buddhist Theosophical Society where he worked tirelessly for the revival of Buddhism in
Sri Lanka. As a dynamic leader of this movement, he was able to deal effectively with the
colonial rulers. The Buddhist Theosophical Society was instrumental in opening schools
to provide Buddhism- based education to the younger generation.

In 1881full moon day of Vesak, Colonel Olcott, with the support of prominent Bhikkhu
leaders inaugurated at Kelaniya a Buddhist National Fund for the promotion of the
religious and secular education of Buddhist children and the dissemination of Buddhist
Literature.
Starting in 1881 Buddhist Sunday schools were started in several places within Colombo
including Pettah, Kotahena, Borella, Maradana, Barber Street, Messenger Street, Slave
Island, Peliyagoda and Panchikawatte. In 1886, the Sunday school in Pettah was
converted to the Pettah Buddhist English School which was soon subject to improvement
and became Ananda College. The initiative and interest taken by Venerable Maha Theras
such as Hikkaduwe Sri Sumangala, Mohottiwattte Gunananda, Weligama Sumangala,
Dodanduwe Piyarathana Tissa in furthering Buddhist education and in the establishment
of Buddhist schools received a tremendous boost with the active involvement in this
work of Colonel Olcott, who was particularly keen in promoting Buddhist English
schools. This gave much strength to the Buddhist revival that was taking place across the
country in the late 19th century.

In 1888 there were eight Buddhist schools which increased to 99 in the year 1898. In
1898 there were 11,577 children in Buddhist schools. The Roman Catholics had 30,425;
Wesleyans 22,808; Church of Mission 14,110. Thus Buddhists had the fourth place in
regard to the number of pupils in their schools. In 1899 there were 134 schools in the list
of Buddhist schools with an attendance of 15,490 children. In 1900 the number of schools
increased to 150 in the Buddhist Theosophical Society’s list.

By 1902 the success of Buddhist work was so alarming to the Christians that the church
missionary Society passed a resolution in that year against the employment of Christians
who had at any time served in Buddhist schools. But this does not seem to have made
much impression because in the following year the number of Buddhist schools had risen
to 174. No less than 185 schools of the Society drew a sum of Rs. 48,502.90 from
government by way of grant in 1904.

That same year the Rev. G.B.Ekanayake writing in “East and West “ showed a
remarkable change in the attitude of the Christians church toward the Buddhist revival.
The contemptuous indifference which in the earlier stage assigned to the revival an
ephemeral existence and the violent opposition subsequently directed against it.
Ekanayaka did not hesitate to admit that the current of Christian’s conversion had been
effectually stemmed by the Buddhist revival.

In 1907 there were 215 schools of the Society of which 186 with an attendance of 23,975
had registered. In 1909 the number of schools increased to 224 and in 1914 to 230, and
in 1915 to 249 schools. In 1917, the Buddhist Girls’ College (now Visaka Vidyalaya) was
started. The 17 Buddhist English schools established under the Buddhist Theosophical
Society with an attendance of over 5,000 pupils with a staff of over 230 include Ananda
College, Colombo; Nalanda Vidyalaya, Colombo; Dharmaraja College, Kandy; Ananda
Sastralaya, Kotte; Olcott Vidyalaya, Colombo; Jinaraja Vidyalaya, Gampola, Taxila
Vidyalaya, Horana; Sri Pada Vidyalaya, Hatton; Rahula Vidyalaya, Katugostota; Vijaya
college, Matale; Anurudda College, Nawalapitiya; Buddhist English Mixed School,
Dodanduwa; Mahinda Vidyalaya, Anuradapura; Gamini Vidyalaya, Bentota; and Suriya
Vidyalaya, Kolonnawa. The Sinhalese schools that were established at the time had an
attendance of nearly 70,000 children.

BUDDHIST DEFENCE COMMITTEE

On January 28, 1884, ten years after the Panadura debate, with the initiative of Sri
Sumangala Nayaka Thera, Mohottiwatte Gunananda Thera and Colonel Olcott and the
active participation of many lay Buddhist leaders, the “ Buddhaarakshaka Committee or
Buddhist Defense Committee was inaugurated at a meeting held at the Vidyodaya
Pirivena in Maligakande. Its primary objective was the safeguarding Buddhist interests.
Muhandiran A. P. Dharma Gunawardana, Don Carolis Hewavitharana, H. A. Fernando,
Carolis Pujitha Gunawardana were elected as the office-bearers of the committee while
Colonel Henry Steele Olcott served as an honorary member. This Committee drew up six
demands which were submitted to the British government through Colonel Olcott who
visited England personally for the purpose in February 1884.

Subsequently a sub committee comprising Mohottiwatte Gunananda Thera, Hikkaduwa

Sri Sumangala Thera, Don Carolis Hewavitharana, A.P. Dharma Gunawardana, William
de Abrew, Carolis Pujitha Gunawardana, Charles A. de Silva, N. S. Fernando, Peter de
Abrew and William Fernando was set up to look into the possibility of designing a
prestigious symbol of identity for the Buddhists. The blue, yellow, red, white and orange
coloured flag designed by Carolis Pujitha Gunawardana was unanimously accepted by
the committee as the most appropriate symbol of identity of the Buddhists.

THE BUDDHIST FLAG*

Mohottiwatte Gunananda Thera hoisted the five coloured Buddhist flag for the first time
at the Deepaduththaramaya Temple in Kotahena on the Vesak Full-moon Poya day of
April 28, 1885. On this historic day, the sermon given by him to thousands of Buddhists
is considered as one of his best. The flag was also hoisted at the Kelaniya Raja Maha
Viharaya, Hunupitiya Gangaramaya, Vidyodaya Pirivena and at the headquarters of the
Buddhist Theosophical Society in Colombo. Anagarika Dharmapala hoisted the Buddhist
flag at the Buddha Gaya temple on the Esala Full Moon Day in 1891. This flag is
recognized and adopted today as the Buddhist flag of the entire international Buddhist
community representing all Buddhist traditions.

PUBLIC HOLIDAYS

The Buddhist Defense Committee was instrumental in obtaining the approval of the
British colonial government to restore the Vesak Poya holiday enjoyed by Buddhists
since historic times, which was abolished by the Dutch in 1770 and also the traditional
Sinhala New Year holiday. Vesak Poya was declared a public holiday on April 28, 1885
and a month earlier the Sinhala New Year day was declared a public holiday. Vesak
celebrations were held on a grand scale in 1885 throughout the country

MEMORIAL TO COMMEMORATE PANADURA DEBATE

The Department of Public Trustee in collaboration with the Panadura Bhauddha Maha
Sanagamaya and the present owner of the block of land donated by Mrs. P. Rosalind
Rodrigo, daughter of P. Jeramias Dias (the Buddhist leader of Panadura who provided the
land at Dombagahawatte in Panadura for the holding of the Panadura debate) have taken
steps to erect a memorial hall to commemorate the noble event and pay homage to
Venerable Mohottiwatte Gunananda Thera. The project is expected to be completed to
coincide with the 2600 year of Sambuddathwa Jayanthi in 2011.

Dr. Daya Hewapathirane

Vancouver CANADA

* The Portuguese Catholics were most savage, cruel and inhuman persecutors of Buddhism and were
responsible for widespread and senseless killings and the destruction of many Buddhist temples,
monasteries and historical monuments and looting of valuable treasures. People were subject to violence
for over 150 years. They were forced to change their traditional names and embrace the Catholic faith if
they wished to obtain positions under their regime. This state of affairs continued until they were expelled
from the island by the Dutch invaders. Among primary interests of the Dutch was the propagation of
Protestant Christianity and their policies and actions against Buddhists were not too different to those of
the Portuguese. Embracing Christianity was necessary in order to take up employment in the government.
Christian baptism was made mandatory for the registration of birth and no marriage was legally registered
outside the church. The Parish School system introduced by the Dutch missionaries was instrumental in
proselytizing Buddhists. They abolished the Poya holidays. This scornful period of Dutch rule ended in
1796 when they were ousted by the British.

This paper drew heavily from information contained in the following publications:

(1) Wadeehasinha Mohottiwatte Gunananda Thera,

Siri Vajiragnana Daham Passala Maharagama Publication,

Piyasiri Printing System, Gangodawila, Nugegoda (Second Edition, 2003)

By Venerable Dedigama Sumanajothi Thera & Cyril Hewawasam

(2) Tracing the origins of Rankoth Vihara,

Lanka Gazette, October 12, 2010

By G L Peiris MP External Affairs Minister

(3)Commemoration of Panadura Controversy

By Padmasree Samaranayake, 2005

(4) The Great Panadura Debate

Sunday Observer, June 13, 2010

By S. De F. Jayasuriya

(5)Ven. Migettuwatte Gunananda Thera, the Indomitable Orator

by C. V. Rajapakse, Daily News Sat Jan 25, 2003

(6)Ven. Migettuwatte Gunananda

The Island – Sept. 21, 2008

By Walter Wijenayake

(7) Kotahena Riot 1883: A Religious Riot in Sri Lanka

Book, published 1991

By G P V Somaratna’s

(8) Sinhala Maha Sangha Parapura

(Biographies of the Noble Sangha Fathers of Sri Lanka) 2008

Ven. Migettuwatte Gunananda

By Walter Wijenayake

Also includes assortment of relevant website information