• Let us not forget the lessons learned from the Pada Yathra to the Satyagraha

It is no secret that a considerable degree of discontent has emerged within Sri Lanka’s Buddhist community, particularly among a significant section of the Buddhist clergy and the Sinhala Buddhist nationalist constituency. The situation, which intensified following the removal of the robes of the Bodu Bala Sena organisation’s General Secretary, Venerable Galagodaaththe Gnanasara Thera, has been further aggravated by a series of challenges which, according to critics, the Government has directed against the Buddha Sasana, Buddhist culture and heritage.

Against this backdrop, it is both natural and a legitimate right for lay Buddhists and members of the clergy to unite in defence of the Sasana. However, it is equally important to safeguard this legitimate struggle against opportunists seeking to exploit it for their personal survival and political advantage.

The scale and significance of the march were dismissed

The most compelling lessons in this regard can be drawn from the Pada Yathra organised from the Temple of the Tooth relic in Kandy to Colombo, calling for the release of Gnanasara Thera and protesting against what its organisers described as mounting pressure on the Buddhist order.

Initially, the scale and significance of the march were dismissed, with pro-Government social media activists subjecting it to ridicule. However, despite these attempts to discredit the campaign, public support for the Pada Yathra continued to grow. Neither the scorching sun, the rain nor what its supporters described as provocative attempts to disrupt the march could dampen its momentum.

However, the situation began to change after Kadawatha, when the march resumed on 15 October. This followed the appearance of several politically marginalised and defeated figures, including Weerasangilige Wimal Weerawansa, who publicly expressed their support for the campaign. Photographs of their participation subsequently circulated on social media, reviving allegations that the march had a hidden political agenda aimed at securing the release of individuals facing legal cases.

The organisers of the campaign, which began as a Pada Yathra, progressed to a Satyagraha at the Viharamahadevi Park and was temporarily brought to an end following a written undertaking by the Chief Prelates of the three Buddhist Sects, would undoubtedly have gained valuable experience from these developments.

Now, as discussions emerge about reviving the campaign, particularly with Mihintale and other areas being considered as possible focal points, one fundamental question must be addressed: Should a public movement organised to defend the Sasana be allowed to become a personal publicity platform for politically defeated individuals?

The struggle to safeguard the Buddha Sasana must not once again be portrayed as a rehabilitation project for a handful of individuals who have lost public confidence and political relevance.

This does not mean that legitimate support from any section of the Opposition should be rejected outright. However, a campaign in defence of the Sasana is not the private property of any political party or individual. Those who have lost public trust and political standing must not be allowed to turn such a cause into a stepping stone towards their own political revival. Their primary objective may not necessarily be to resolve the issues confronting the Buddhist order, but rather to accumulate political capital by associating themselves with the movement.

Protecting the Sasana

The involvement of such individuals’ risks overshadowing the fundamental religious objectives of the campaign and transforming it into an exercise in personal image-building. Ultimately, the genuine voices of ordinary people and members of the Sangha who sincerely stand up for the Sasana could be discredited by the actions of a few opportunists. The resulting damage would not be confined to those individuals; it would affect the Sasana itself.

Regardless of how strongly the present Government's conduct is criticised, those organising public opposition must think carefully before opening the platform to individuals who have already been rejected by sections of the public and have lost their trust. In particular, the noble cause of defending the Sasana must not be exploited by those who have remained on the margins of the political arena since September 2024 as a means of securing their own political survival or rehabilitation.

Protecting the Sasana is not about creating a platform to restore the political fortunes of opportunists. It is a responsibility to safeguard the dhamma, the vinaya (discipline) and the dignity of the clergy. Therefore, future campaigns must be led by sincere laypeople and members of the clergy, free from party-political affiliations, and conducted on the basis of evidence, within the law and in accordance with Buddhist principles.

Raising one's voice and taking action in defence of the Sasana are undoubtedly important. However, allowing opportunists to regain political relevance in the name of such a struggle is unacceptable.

Is this not the most important lesson that we must remember, from the Pada Yathra to the Satyagraha?

The writer is a freelance contributor

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The views and opinions expressed in this column are those of the writer, and do not necessarily reflect those of this publication