04 September 2020
Two Bleeding Halves that Lanka is
Most Hindus have knowledge of ‘Kaala Bhairavar’ – who is a protecting form. The black dog is the opposite of the Divine form and confirms depression of the unprotected mind. Strangely there is a ‘Black Dog Institute’ here in Australia, presented as follows by Wikipedia:
[The Black Dog Institute is a not-for-profit facility for diagnosis, treatment and prevention of mood disorders such as depression, anxiety and bipolar disorder. It was founded in 2002 by the UNSW School of Psychiatry Scientia Professor Gordon Parker and is based in Sydney, Australia.]
During my tenure at the University of NSW, Professor Parker was the head of School of Psychiatry. The institute was not in existence then. But the minds connect including subconsciously.
As per Wikipedia - Kaala Bhairavar is known as Yamantaka. Yaman in Tamil means the lord of death. Yamantaka is known in Buddhism as destroyer of death.
Kaalam is time. The black dog means unbalanced effects unsettled within time. Those who enjoy one side as pleasures – become depressed when the time to settle the costs expire. This risk is high in politics where false promises are made in exchange for votes.
In their Island article ‘False historical perspectives of Wigneswaran’ authors Rienzie Wijetilleke and Kusum Wijetilleke have highlighted some such promises include the following :
[In the mid-1950s, speeches such as the below, made by SWRD, were common place:
“… the fears of the Sinhalese, I do not think can be brushed aside as completely frivolous. I believe there are a not inconsiderable number of Tamils in this country out of a population of 8 million. Then there are 40-50 million Tamil people in the adjoining country. What about all this Tamil literature, Tamil teachers, even films, papers and magazines?… I do not think there is an unjustified fear of the inexorable shrinking of the Sinhala language. It is a fear that cannot be brushed aside”]
Tamil Nadu in India is a real threat for Sinhala only or Buddhism foremost folks and is a protection to Tamil only or Hinduism foremost claimants living in Sri Lanka. SWRD as per his political expressions, belonged in the former and Mr CVW as per his expressions belongs in the latter. Neither is an independent citizen contributing to Sovereignty of Sri Lanka.
The authors highlight the two sides in the 1930s:
[In the mid-1930s, S.W.R.D. Bandaranaike (SWRD) formed the Sinhala Mahasabha, a party whose sole purpose was to promote Sinhalese culture and community interests. This was a direct response to the Tamil Nationalist anti-Sinhala movement led by G.G. Ponnambalam (GGP) in that same decade. The result was one of the earliest Sinhala – Tamil riots in modern history, at Nawalapitiya in 1939. The riots were reportedly the result of disparaging comments made by GGP regarding the Mahavamsa which were perfectly in tune with much of his rhetoric during this time.]
SWRD founded the Sri Lanka Freedom Party which won only one seat in 2020 and that too was by a Jaffna Tamil. ‘Time has told’ the truth about how depressing that party was found to be.
The authors continue on as follows:
[Prior to the incident, at the launching of the Sinhala Mahasabha branch in Nawalapitiya, SWRD commented that the party should erect a statue of GGP to thank him for provoking its very existence. Being a shrewd politician, SWRD understood the influence of a well-motivated reactionary movement, fueled by the rhetoric of its nemeses. This seems to be a point lost on Mr. Wigneswaran judging by his recent comments in Parliament, reminiscent of the sort of grand-standing and ferocious rhetoric the famous GGP traded in.]
Wrong. GGP as a lawyer fought to win. Mr CV Wigneswaran with his inheritance as a Judge would tend to see both sides. Hence he is not a natural politician that GGP was. Also as per my corporate knowledge of Jaffna Tamil community – GGP is still admired as a clever leader. Majority Jaffna folks like cleverness more than commonness. Many in the Sinhala community have reacted to CVW who actually acted like SWRD in the above experience. One who lacks commonness would be blind to this similarity.
The best contribution by the authors is:
[During the debates on the Sinhala Only Act, a special mention must be made on the efforts of Dr. Colvin R. De Silva to rebuke what was a popular decision amongst the majority;
“… Do we want an independent Ceylon or two bleeding halves of Ceylon which can be gobbled up by every ravaging imperialist monster that may happen to range the Indian Ocean? These are issues that in fact we have been discussing under the form and appearance of the language issue… One language, two nations; two languages, one Nation…”]
The authors observe as follows:
[These intuitive comments would prove to be prophetic some years later. It must be said that many of these men were all products of their time, of their environments and of their intellectual pursuits.]
But I connect more deeply to the mind of Ceylonese. Accordingly I see King Solomon’s Judgment being reversed in Sri Lanka – with Ceylon going neither to Tamils nor to Sinhalese but in parts – to China and India. As we sow, so shall we reap.