Sri Lankans realised that Britain was at the height of imperialism by the 19th Century, however, it was also a time when they pushed Sinhala Buddhism to the bottom of society. A very shameful attempt was made to eradicate the two thousand years of Buddhist heritage at the hands of foreigners, led by the British. This period, when the Christian Missionary Movement was spreading very subtly and strongly in this country, had become a very unfortunate period for the Buddhist people. Buddhist people were deeply distressed to learn of the foreign plans to destroy Buddhism and the Hela Buddhist culture that even the kings of the past had protected. This was because white imperialism was so powerful at that time.
152nd Anniversary
The 152nd Anniversary of Panaduravada (controversy) will be celebrated on 26 August 2025. The main celebration will be held in the historic city of Panadura. This celebration will be held at 9.00 a.m. on that day, with the arrival of the respected Maha Sangha, led by the Mahanayake of the Amarapura Chapter of Sri Lanka Amarapura Nikaya, Venerable Professor Kahapola Sugatharathana Thera. Also, Jagath Sumathipala, Chairman of the Bauddhaloka Foundation and Vice Chairman of the World Buddhist Congress, will be the chief lay guest on the occasion. The Panaduravada Commemorative Lecture will be delivered by Gayan Chanuka Vidanapathirana. The event will be organised with several elements. Panaduravada is not just a major historical turning point in the country. Through it, it is essential to reveal the true meanings of the political, religious, social and cultural spheres that have affected the society of this country. By comparing the true nature of Panaduraism with the present, we will be able to understand the great problem that now arises before us.
Western imperialist influences against Buddhists
Christian missionary organisations brought money from England and spent it lavishly to destroy Sinhala Buddhism. Although their efforts to dilute our culture were successful, they were unable to eradicate Buddhism from this country due to the world-famous Panaduravada incident of 1873. The Buddhist movement led by Venerable Migettuwatte Gunananda Thera became the force that protected the pure Buddhist Dharma. It has been 152 years since the Panaduravada. It was a special event in that the light of Panadura controversy was powerful enough to draw the attention of the entire world to Sri Lanka while evil forces were working to destroy the culture of this country.
The first sign of foreign influence on Sinhala Buddhist society was the arrival of the Portuguese in 1505. The Portuguese achieved a victory by infiltrating the Kotte Palace and converting King Dharmapala to being a Catholic king. The Portuguese rulers, who adopted a policy of strict repression, particularly against Buddhist idol worship, consolidated their influence in the coastal region, which led to the rise of Roman Catholicism. This situation became even more pronounced with the Dutch rule that began in 1658. The Dutch, who practiced Protestant Christianity, opposed all the communities that practiced Buddhism, Hinduism, and Islam at that time. Catholics too had some influence from them.
The fact that education in Dutch schools was compulsory and that all legal matters had to be carried out in the presence of their priests became events that strongly influenced the people. Their brutal efforts were further illustrated by the decree issued in 1711 by Governor Hendrik Baker, “Totally Prohibiting the Practice of Buddhism and Hinduism.” Many Buddhists pretended to have converted to the religion, but secretly maintained their Buddhist practices because they had no choice but to. How unfortunate it is that the people of the country have to ignore their true heritage and watch the atrocities of Western nations?
Missionary influence from the British colonial period rears its head
When British rule began in 1796, the influence of Catholicism and Christianity in the lowland coastal areas of this country created an advantageous situation for their underground religious efforts. Their records reveal that 163 Christian schools were re-opened during the reign of the English Governor Frederick North. Their plan was to establish private schools in addition to Government schools and cover the entire country with Christian missionary influence. Missionary institutions such as the London Company, the Baptist Company, the Wesleyan Company, the American Company, and the Church Company were actively competing to suppress Buddhism and strengthen Christianity in this country.
They strategically used written media, lectures, leaflet distribution, and education to spread their beliefs to non-believers. Their lectures were held in places where Sinhala Buddhists were most concentrated, such as temples. They made a futile effort to convince as many as possible that idol worship was futile and that Buddhism was a superstitious religion. The most devastating blow was the closure of Buddhist schools. They worked very hard to dismantle Buddhist education, which was based on Pirivena education, that was the backbone of the country. Accordingly, we inherited a social tradition that was rife with immorality and un-Buddhist practices.
Debates between Buddhists and Christians everywhere
Against this backdrop, it was timely for the Buddhist community, who were suffering from severe social oppression, to rise up and take action against the evil movements. Accordingly, Christian priests turned to delivering various sermons in various places. A series of disputes, including the five major vadas, such as the Baddegamavada (1865), the Waragodavada (1865), the Udanwitavada (1866), the Gampolavada (1871), and the Panaduravada (1873), arose in various parts of the country. These arose as public debates between Christians and Buddhists.
This led to the publication of Panaduravada debates in newspapers and books, which in turn gave it international exposure. This is why Panaduravada has gained worldwide respect. The seeds of this debate were sown in a statement made by Reverend David de Silva Padili in Panadura on 12 July, 1873, criticising Buddhism. Similarly, a response sermon was also delivered by the Buddhist element on July 19, at the Panadura Galkanda Temple (present-day Rankoth Vihara Temple). A request from Christians for a face-to-face debate based on these speeches led to the famous Great Debate. Accordingly, a full debate was held on 26 and 28 August, 1873, for two hours each in the morning and evening.
Christians themselves invite Buddhists to debate
This dispute took place in a land called Dombagahawatta, located on the left hand side of the railway line on the road leading to the present-day seashore of Panadura. It was a land that belonged to Jeremiah Dias at that time. Even today, a Panaduravada Memorial Hall can be seen built on that land. In this debate, Venerable David Silva Padili and Venerable Sirimanne Kathiseru spoke from the Christian side, while Venerable Migettuwatte Gunananda Thera spoke alone on behalf of the Buddhist side. Sources indicate that in this debate, Venerable Gunananda Thera’s skillful speeches and logical arguments quoting Bible texts delighted the thousands of people gathered in front of him. Because of this, many are tempted to call this monk a lion who comes to debates.
The stories of the debate are known all over the world
It was also unique that the speeches of the debate were transcribed on the spot. The fact that they were translated into English by Edward Perera paved the way for the works and publications of Panaduravada. Public interest in the debate was further increased when the editor of the Ceylon Times, John Capper, published it as a series of articles in English. Many Sinhala newspapers of the time also published articles on this debate with great interest. In addition to the series of articles published in The Times, the publication of a book containing the full story of the Panadura controversy brought this issue to greater public attention. The detailed account of Panaduravada provided by John Capper enabled J. M. Peebles of Galle to publish a work in 1875 entitled Buddhism and Christianity Face to Face. The most important moment of this historical event was the emergence of an atmosphere of international attention for the Panadura debate. The book The Great Debate – Buddhism and Christianity Face to Face, published by J. M. Peebles, became popular in many countries of the world. Also, it attracted the attention of scholars and intellectuals without any religious discrimination. The scientific adaptation of the most important philosophical ideas of Buddhism inevitably attracted many people to Buddhist philosophy. This led to international attention to the philosophy and critical thinking of Buddhism.
Olcott’s arrival and the Buddhist revival
Having read the book in New York, America, Colonel Henry Steel Olcott and a group of others came to Sri Lanka, which was very beneficial for the upliftment of Buddhism in the country. Olcott and his friend Helena Blavatsky arrived in Sri Lanka from the port of Galle on 16 May,1880. Reports reveal that a large crowd gathered there, waving flags, to welcome the group. On 25 May, 1880, at the Vijayananda Temple in Galle, Olcott and Blavatsky publicly embraced Theravada Buddhism by observing the Pansil (Five Precepts). This was a unique event. Olcott and his group later visited the Panaduravada site. They also met Venerable Migettuwatte Gunananda Thera and were able to fulfil their expectations. Olcott’s arrival marked a significant period in the revival of Buddhism in Sri Lanka. Many important measures were taken accordingly, such as the establishment of the Buddhist Parama Vignanartha Association, the establishment of Buddhist schools, the creation of the Buddhist Flag, and the establishment of Sunday Buddhist Dhamma Schools.
National responsibility?
The manuscripts and documents of Panaduravada were recently included in the Memory of the World Register by UNESCO. (A special article on this will be published in the future) A special exhibition booth containing important documents, manuscripts and other source information related to this debate is scheduled to be opened in the coming days with the financial support of the Bauddhalekaya Foundation. It is a unique fact that through the exhibition booth being built at the Rankoth Temple in Panadura, many people interested in such historical things, as well as school children, will be able to learn a lot of important information. As the historical phenomenon of Panaduraism completes 152 years, it is extremely important to understand the contemporary role of that social transformation. This means that we must wisely understand that the centres of resistance to Buddhism continue to operate in various forms even today.
How will Buddhism be protected as the State religion of Sri Lanka? What is the fate of Sinhala Buddhists? Will the subject of history be abandoned from schools and higher education in this country? A series of questions confront us as to whether we are still strong enough to protect the territorial integrity of the country. This present day has resulted in a country where people are going crazy and killing each other. Sri Lanka needs to be reclaimed from immorality and lawlessness. This is the most appropriate time for the Buddhist approach to do so.
It is essential that the Sri Lankan Republic, the Sangha Sasana and society recognise these invisible hands and act wisely. To the extent that the Sri Lankan State and the Sinhala nation are protected, all other nations will be protected as well. We must protect the purity of noble Buddhism to the same extent. Western scholars should quickly discard the myths and make the philosophical essence of Buddhism a way of life. It is regrettable to act ignorantly, as if not seeing this gold mine, without understanding the truth as it is.
