Letters
View(s):The role of monks in a fast deteriorating society
These phenomena in Sri Lanka, considered the land of the Buddha, where more than 2/3rd of the population comprise Buddhists, cannot be easily condoned. Some would say that with the increase of population and the greater media coverage, the number of recorded crimes would naturally rise. However leaving allowance for these factors, still, crimes appear to be on the rise.
On the other hand the brutality in the killings is also increasing, with the torturing of the victim prior to the killing. More often than not the victim often appeals to the torturer to put a quick end to his life.
In this situation, Buddhist monks have the capacity to play an important and positive role, especially those monks in the rural areas where the relationship between the monks and the laity is strong and the people in the village are known to each other.
In this connection, it should be noted that arahants who have attained the supreme bliss of Nibbana have an internal urge realising how happy they are to encourage and help others follow the path and achieve liberation.
Apart from exhorting the people to lead virtuous lives at Dhamma sermons, monks could play a more active part by visiting the areas where violence and even murders are likely to occur. News travels fast in the village and monks could personally visit likely explosive areas to desist those likely to engage in violence. They could play the role of honest mediators when violence and murder are likely to arise where they have built for themselves a reputation of being fair and just in all situations. If it is a family dispute pertaining to property they could be advised to seek the assistance of commissions and tribunals established by the Government consisting of honourable persons held in high regard by society.
Different monks could and do specialise in different areas depending on their inclinations and aptitudes. Some would concentrate on their personal development to realise the Buddhist goal of Nibbana, the liberation from all the unsatisfactory features of life such as impermanence, unsatisfactoriness and the absence of a permanent, unchanging ego or self. Some would be inclined to preach the Dhamma and induce people to follow the Noble Eightfold Path and realise early the freedom from Dukkha, the unsatisfactory aspects of life, including old age, disease and death.
Reflecting on the imminence of death could be traumatic for some old people with rising agitation, the main fear being the’ undiscovered country’ to use a term from William Shakespeare’s ‘Hamlet’.One does not know what lies ahead after death.This would be especially so for those who have led unethical lives recollecting their foul deeeds.
In such situations, some monks or even laymen with knowledge of the Dhamma could have the ability to calm the agitated and enable them to pass away somewhat peacefully.
They could be told not to think of one’s bad actions because as the Buddha explained there is nothing that can be done to eliminate one’s bad actions. However they could establish a firm determination not to do unwholesome actions even in the few days of available life with thoughts of goodwill and good wishes to living beings, mankind, animals etc. A mind full of such thought would be an asset at the time of death.
Thus the monks have a vital role to protect and advance the moral standards of the people and the ability to enable them to exit from this life calmly and gracefully.
Rajah Kuruppu
Colombo 6
I ain’t no ‘uncle’ of yours!
The doorbell rang. I opened the door to see two boys standing there. “Uncle, we are collecting money for a school trip,” they said. I interrupted them to tell them off for calling me ‘uncle’ – for I have never liked this form of address from strangers; whether little or grown-ups.
I feel this way to address someone is an insult since they are strangers. There was an incident where a three-wheeler driver had called an elderly gentleman ‘Uncle’ and this is how he explained to the driver whom he should call uncle: “Uncle can be a brother of your father, mother or your mother’s lover; in this case I am none of them so you better find the correct person”.
Strange how these terms have come into day to day usage. Teachers call students ‘duwa’, ‘putha’ when they are admitted with a name, absurd bus conductors call passengers ‘Akka’, ‘Nangi’, ‘Malli’, ‘Aunty’, ‘Uncle’ etc….I grew up in this country when we addressed people as Mr, Mrs, Sir, Madam, Doctor, Mudalali, Hamine etc….and friends by their names. This will earn you a good name and also reflect the family you come from.
So Mr. Abeysekera hats off to you too for rejecting this kind of address (The Sunday Times, February 5).
Nihal B. Dharmatileke
Via email
He was using the word ‘uncle’ to show respect
The letter appearing in the Sunday Times of January 15 refers to how the word ‘uncle’ carries a certain amount of respect just as we respect our mother’s brother.
Though it is technically incorrect, it is a kind way of addressing people by using the words uncle, auntie, putha, seeya etc considering roughly their ages, even though they are not our relatives.
I have even heard Presidents addressing people as, Mauvaruni, Piyavaruni, Sahodara, Sahodariyani even though they are not their mothers, fathers, brothers or sisters.
In this case the salesman wouldn’t have known he is a retired doctor. If he knew he would have given him due respect.
When people go to church or temple they sit on the same bench or same mat irrespective of their social standing. The poor and the less educated should not be looked down upon as we need their services as well.
In my opinion, the doctor being a neighbour, it would have been a wiser act, if he had, with a smile, said thank you and gone away without hurting the salesman, especially as he may have to go to the same place again to buy something.
G.Hiripitiya
via e mail
| Letters to the Editor ‘Letters to the Editor’ should be brief and to the point. ‘Letters to the Editor or editor@sundaytimes.wnl.lk. |