MAHINDA CHINTHANAYA


Mr. Mahinda Rajapakse must be congratulated for standing up to all pressures not to include the words unitary state in his manifesto for the forthcoming Presidential elections. The Children of Fifty Six want to see that the country retains its unitary status or "Eksesathbava". However, Mr. Rajapakse was instructed by the so called "intellectuals" (These intellectuals have qualifications but no quality in thinking, originality or commitment.  Anybody could gain the qualifications, in most disciplines, provided he or she is good in his or her jargon, even with below average intelligence.) and the higher ups not to include the words unitary state for the simple reason that they had been indoctrinated with the western theories on federalism and con-federalism (as far as Sri Lanka is concerned federalism is a "con" concept), when they studied to obtain those qualifications. However, the common man has no such inhibitions, and they had wanted the country to remain a unitary state. The "intellectuals" and the higher ups in the SLFP as well as the PA had to finally give in to the views of the common man, especially of the children of fifty six. In that sense the manifesto itself is a victory of the children of fifty six.

Even Mr. Ranil Wickremesinghe has had to finally give in to the thoughts of the common man. It is a reasonable estimate that more than seventy percent of the Sinhala people want the state to retain its unitary or eksesath character, in spite of propaganda to the contrary by the "intellectuals", the rag sheets that pretend to be national newspapers etc.  The Sinhala people have known the words eksesath rajya for more than two thousand years, long before the term unitary state was added to the vocabulary of the western Political Scientist. Even Mr. Ranil Wickremesinghe the leader of the UNP which is the direct agent of the non national forces (vijathika balavegaya) had to accept, at least on paper, that if he wants to become the President of the country, then he had to satisfy the needs of the Sinhala voter, whose life style depends also on what happened thousands of years ago in Anuradhapura, unlike that of a dental professor with a Christian background whose life style may be dependant on western knowledge constructed in the Judaic Christian culture, and on culture in Greece and Rome two thousand years ago. Mr. Ranil Wickremesinghe's manifesto for the Presidential Election, in Sinhala Language, mentions that he would have a united Sri Lanka in an eksesath state. The sub-title of the relevant section is "rata ekesesath karamu" or Let us establish a unitary state.  It is clear that Mr. Wickremesinghe is trying to take the Sinhala voter for a ride, but the point is that in Sinhala he has to say what the average Sinhalaya wants in latter's terms such as eksesath, and not what the "intellectuals" with their training in western Christian theories have been telling us as the gospel truth.

For five hundred long years the Sinhala people, especially the Sinhala Buddhists have been suffering under the yoke of western Christian modernity and its associated colonialism. As we have mentioned in these columns the Sinhala rajya was never captured by the European powers completely, and it was through an agreement between the Sinhala leaders and the British governor that the Sinhale was "handed over" to the British. The agreement known as "Kandyan Convention" which should be called the "Sinhala - British Agreement", said that the British would protect Buddhism and also that the country would be ruled according to the Sinhala laws. The British who pretend to be gentlemen have never been any better than the terrorist tigers as far as agreements are concerned, and violated the agreement in no time. The Sinhala people rose against the British, but the latter who had taken control of the country by then, massacred the Sinhalas killing any male above the age of fourteen years, and destroyed their cattle and paddy fields.  The British also massacred almost all the Sinhala leaders while buying over a few with privileges, land and positions. They also appointed some who had served them as leaders of the Sinhalas, and since then the Sinhala people have had a leadership crisis. Almost all the leaders of the Sinhalas have been from those families who have had served the British, become Christian, and who were appointed as the leaders of the Sinhalas by the British.  Even the Senanayakes who had been Buddhists, became leaders of the Sinhalas, through the "trades" introduced by the British, and more over they became leaders with the concurrence of the British, having had their schooling in the elite Christian schools established by the British to indoctrinate us with their "knowledge". Outside this pattern only Mr. R. Premadasa became a national leader, and either a Prime Minister before 1978 or an Executive President of the country after that. Mr. D. B. Wijetunga, who became the President by a "fatal accident", could not be counted as one of the leaders as such. Mr. Rajapakse, if he becomes the President would be the next leader outside the pattern established by the British.

As the leadership of the Sinhalas had been either massacred or bribed to join the British, when the Sinhalas rose again, in 1848,  in a major struggle against the British, the former had to look for leaders in the form of Puran Appu and Gongalegoda Banda from Moratuwa and Peliyagoda respectively. This second major struggle against British Christian colonialism too was suppressed brutally, and there after it was mainly the cultural component of British Christian colonialism that the Sinhalas struggled against. Anagarika Dharmapala, Panadura Vaadaya belong to this third period of major struggle, and it was the former who gave the leadership to the struggle. Anagarika Dharmapala has been analysed by the "intellectuals" as a fanatic, racist, homosexual and what not. However, they forget that Anagarika Dharmapala was a leader of the Sinhalas who led a struggle against the cultural component of British colonialism, in spite of writings by Fanon, one of their recent gurus, on fighting by the so called third world against colonialism. He has said that at the initial stages of these anti colonial struggles, they take the form of cultural reformations. It has to be mentioned that the children of fifty six need no Fanon to analyse western Christian colonialism, which at present is maintained mainly through the western Christian knowledge (knowledge created in the Judaic Christian culture) that is part of cultural colonialism. The Sinhala Buddhists perhaps from the time of Anagarika Dharmapala had understood this intuitively, and we were fortunate to have this "unconscious" knowledge in our culture when we began our studies on western Christian colonialism. Fifty six itself was another manifestation of the struggle of the Sinhalas against western Christian colonialism.

However, Anagarika Dharmapala was attacked by the Olcott Buddhists under the sponsorship of the British colonialism. The Lake House took the leadership of the attack and at the time it was owned by such "patriotic" persons like Mr. D. R. Wijewardane. He was none other than an uncle of Mr. J. R. Jayawardene himself, and a grand father of Mr. Ranil Wickremesighe. The interesting coincidence is that when it came to fifty six, as we mentioned last week, it was again the Lake House that took the leadership to attack Mr. Mettananda, the Father of Fifty Six (Panashaye Piya), and the leaders of the MEP. At that time the Lake House was under Mr. Esmond Wickremesinghe, the father of Mr. Ranil Wickremesinghe. Thus Mr. Wickremesinghe has strong connections in the fight against the western Christian colonialism, albeit on the other side of the fence.

Mr. Mahinda Rajapakse in his manifesto has made the SLFP, the party of the Sinhalathva again. The SLFP now is set to play its historical role, but we should not expect a smooth journey from now on. Mr. Rajapakse has gone back to the policy of the SLFP of fifty five - fifty six, when the policies of the party were decided by the people rather than a few committee members. The children of fifty six had demanded that the SLFP goes back to the unitary state policy and Mr. Rajapakse has accepted that position against opposition from the higher ups in the party and the "intellectuals". The vijathika balavegaya or the non national forces will apply pressure on Mr. Rajapakse, soon after he becomes the President, to go back to the con federation. As Mr. Rajapakse has promised to scrap the PTOMS of Norway, LTTE and Kumaratunga, for which he should be congratulated wholeheartedly, and replace it by "Jaya Lanka", we would see the western Christian countries with Christian states (we should not be deceived by the western Political Scientists to believe that these countries have secular states.) trying to convert Jaya Lanka to PTOMS.  Since the day the Portuguese landed in this country we have had enough experience with these westerners, and by now we should have a good idea of their behaviour and style of colonialism. 

We are today at the fifth major struggle against western Christian colonialism. If the fourth struggle was "panashaya", it has fallen on the "panashaye daruwo" to lead the fifth major struggle. The fifth struggle has taken the form of a Presidential election and the implementation of the manifesto aptly named the "Mahinda Chinthanaya", and interestingly comes fifty years after fifty six. This is the way the Sinhalas fight western Christian colonialism, and the fifth struggle has a political component as well as in addition to the main cultural component. The political component is easy to see and it is associated with the unitary state or eksesath raajya. The question today is whether we are going to retain the unitary state that was established long before any European country became unitary, or to divide the country to the satisfaction of the Tamil terrorists and their sponsors, the western Christian countries.

Incidentally the manifesto of Mr. Mahinda Rajapakse, which has been named the "Mahinda Chinthanaya", has been formulated in another "Mahinda Chinthanaya". It is none other than the Chinthanaya of Arhat Mahinda Thero, and on the inside cover page carries the well known quotation on the responsibilities of a King (President). It is to be expected that Mr. Mahinda Rajapakse will stick to the advice given to the King Devanampiya Tissa by Arhat Mahinda Thero. We would be able to defeat the western Greek Judaic Chinthanaya on which the life styles of some are based, and the associated western Christian colonialism only by going back to Mahinda Chinthanaya.    


Professor Nalin de Silva
2005
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kalaya.org - Prof. Nalin De Silva (The Island Articles-2005)