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Duruthu poya falls tomorrow
It's all about humanity
By Upali Salgado
For days after the tsunami devastated our island on December 26, 2004, the sad spectacle one saw on the sea shores was how, for hours people gazed dispiritedly at the Indian Ocean in the forlorn hope that the remains of their loved ones would be washed ashore. As they related their tragic stories, tears filled their eyes as well as those of the listeners. Their grief, sudden loneliness and the psychological shock appeared to have affected their lives drastically.

On the day before the tsunami struck, at Christmas services, Christians prayed for peace on earth. On the following day, which was a poya day, thousands of Buddhists flocked to their temples to observe sil and to meditate on the impermanence of life (Annicha). Whilst all this took place the catastrophe occurred. Why had it to occur?

The scientific explanation accepted by all indisputably, in brief is that, a tectonic vertical disruption of the seabed along a zone of fracture in the earth's crust had taken place. It is believed that a fissure had occurred at an epicentre off the island of Sumatra, where the Australian and Indian ocean geomorphic plates met causing an earthquake which was followed by tsunamis.

Kaliyugaya
Insurers would say that tsunami happenings are "Acts of God". Theravada Buddhists do not accept there is a God of destruction. The Buddhist explanation for such great disasters is different. Before the time of Sakyamuni Gautama Buddha, vedic teachings held good in India. The Rishis such as Agasthi and Kaushika, who possessed great spiritual powers including clairvoyancy, had propounded that the world's lifespan could be divided into four periods (yugayas). The first yugaya was when life blossomed out to be beautiful. It was a period of prosperity.

The second and third periods saw corruption of society with the spiritual degeneration of man. We are now experiencing the fourth yugaya- which has been termed as a Kaliyugaya.

Astrologers refer to this period as the Ishwara-Vinsatiya. It is a period when there will be manifested Kala Vipatti - i.e. times of great suffering. Tidal waves, floods, cyclones, earthquakes and droughts will occur, due to the violence of man who behaves in an inhuman way.

Rulers will not govern with benevolence. Justice will be relegated to the background, while premeditated murder, for greed and power will take place. Leaders will fail to act with reason. Judgments will be delayed. Anarchy will prevail. The wrath of demi-gods will be manifested in numerous ways and people will suffer for a period of over four million years.

Dharmista society
According to the Great Master's Teaching, to minimise the adverse effect of this period, we should take to religion more seriously, and be concerned with the welfare of others. Dhane (charity), seela (morality) and bhavana (meditative self culture and self discipline) are three ways to give one mental solace during this bad era. Such conduct will eventually lead to our rulers ushering in a dharmista society.

Buddhists who accept and believe in cause and effect to fashion their living in accordance with the Buddha dharma, may refer to the Agganja Sutta and the Chakkavatti Sihananda Sutta of the Diganikaya, where the Buddha refers to causes that could bring misery. The Agganja Sutta states that only the virtuous people will live. The Buddha also in several suttas told us what Dependent Origination and the Law of Kamma are.

Referring to kamma and the recent catastrophe, we may take note of what the Buddha has said: Ref. Anguttara Nikaya - "I declare, monks that actions willed, performed and accumulated will become extinct, as long as their results have not been experienced, be it in this life, in the next life or in a subsequent future life. And as long as these results of action willed, performed and accumulated have not been experienced, there will be no end to suffering".

What is kamma?
It is said that, one's own chetana (mind thought or "will") and action create kamma - wholesome or unwholesome, and is personal to the doer. Whilst that is so, unwholesome kamma termed Apparaparika Vedeneeya kamma done in association with others, would ultimately result in all associated persons suffering together. For example, when the tsunami caused havoc in Sri Lanka, many people who travelled in a single train met with death.

When the tsunami lashed at Hikkaduwa, it did not recognise the status of people. The rich and the poor, the learned and the peasant, all died within a few minutes whilst travelling by train. In that scenario, an educated Buddhist monk, Ven. Dr. Meegoda Pannaloka Thera of the Vidyodaya University, too met with his death whilst travelling by car to Galle. One may question as to why a pious monk too should suffer such a cruel fate. It was his past birth, personal akusala kamma (unwholesome) that had caught up with him.Power of personality

In the sutta nipatha it is said that a man's kamma is never lost. It comes back to haunt him. There is no escape from this reward of deeds whether the deeds are good or evil. It is said that not even Brahma or even Mara - (the personification of evil and of death) can delay the inexorable fruitation of deeds in their time.

Going a little further, regarding "collective or group kamma" Prof. Paul McDermott says "kamma is seen to operate like an overflow”. The world is pictured as a fabric woven from the threads of individual kamma.

No man is isolated, but rather is interwoven with kammic threads of other individuals, be they of his family, race or nation. The power of personality overflows. His deeds affect others, as has been seen by the cruel behaviour of Adolf Hitler, who exterminated millions of Jews or of Pol Pot of Vietnam who also killed thousands of Vietnamese.

On the other hand, Gautama Buddha, Emperor Asoka (after he learnt his Buddhism) and in recent times - Mahatma Gandhi and Kagawa, a Japanese social worker have brought solace and a new awakening to the lives of their countrymen.

Yet, in another instance as reported in the newspapers, a well-known Colombo physician Dr. P. Atukorale M.D. who was holidaying at a hotel in Galle, had on December 26 suddenly decided to delay his return home with his family, by a few hours. In the meanwhile, the tsunami caused havoc on the road. Dr. Atukorale who was blessed with good "collective kamma" was able to avoid death that day.

“But every deed a man performs
With body or with voice, or mind,
It is what he can call his own
this with him takes as he goes hence,
This is what follows after him,
And like a shadow never departs.

Let all, the noble deeds perform
A treasure store for future wealth
For merit gained this life within
Will yield a Blessing in the next."
(-Henry Clarke Warren, USA
(p 228) Buddhism in Translation)

The tsunami brings into focus another dimension. It is known that when the destructive forces of the waves took in their wake, thousands of lives and property, they did not in any way harm a single Buddha image, sited at temples and at street junctions. (See The Sunday Times Plus pix. on page 5 of January 9, 2005). The picture shows a Buddha image at Pottuvil unharmed by the waves.

The Buddha did not rely on miracles to propagate his noble dharma, although he did once show the Jain leader Ramaputra that he could produce fire from water.

This nation of ours is said to have been blessed by the Buddha. Perhaps, that may be the reason for the images to remain undamaged. Buddhists do not worship the image itself, but are reminded of what the Buddha taught and recite verses in Pali in honour of Him. The image of the Buddha does not solve their personal problems, and they seek no favours.

When tragedy of this great magnitude has occurred, the government and relief agencies will no doubt set about speedily to rebuild infrastructure and housing. In such situations, when the moral strength or fibre of the people is at a low ebb, let us remember what Gautama Buddha said - There is no point in thinking of the past, do not think of building castles for the future, but we should act in earnest (with sati) and do what is necessary, without delay.

Orphaned children have to be taken care of by foster parents. Their schooling is necessary and in this regard Buddhist institutions have a role to play. Irrespective of one's class or religion all should act for social welfare, upholding the oneness of humanity and our little nation.

(The writer is Editor of VESAK LIPI - A Buddhist bilingual digest).

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