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Soratha Nayake Thera: Religious leader and social activist

02 Oct 2013 - {{hitsCtrl.values.hits}}      

By Ran­ga Ka­lan­soor­iya
The de­mise of Dr. Aluth­we­wa Sor­a­tha Krir­i­we­hera Ma­ha Nayake Thera is not on­ly a great loss to the Sa­sa­na but al­so to the aca­dem­ia in Sri Lan­ka as well.
Dr. Sor­a­tha Naya­ke Thera’s serv­ice was not con­fined to his rou­tine re­li­gious du­ties at Kir­i­we­hera. It ex­pan­ded in­to a mas­sive so­cial serv­ice in Ka­tar­a­ga­ma, an eco­nom­i­cal­ly de­prived area of the south-east­ern tip of the coun­try. He built vil­lages, gui­ded and in­i­ti­ated the po­lit­i­cal lead­er­ship of the day to de­vel­op Ka­tar­a­ga­ma by con­struct­ing tanks and ir­ri­ga­tion sys­tems, self-em­ploy­ment proj­ects and ed­u­ca­tion de­vel­op­ment pro­grammes in Ka­tar­a­ga­ma fol­low­ing his ap­point­ment as the Chief In­cum­bent of the Kir­i­we­hera Ra­ja Ma­ha Vi­har­aya.

The car­di­nal serv­ice among them was his in­i­tia­tive and guid­ance in con­struct­ing ir­ri­ga­tion sys­tems along the Me­nik Riv­er, which in­cludes the mas­sive We­her­a­ga­la tank that nour­ish­es thou­sands of acres of pad­dy land. All these in­i­tia­tives were driv­en by one par­tic­u­lar ob­jec­tive of the Naya­ke Thera, “The poor Ka­tar­a­ga­ma peo­ple are used to find­ing their liv­ing through char­i­ties and sell­ing Pu­ja Wat­ti (fruit bas­kets for God Ka­tar­a­ga­ma). But we need to find a long-term sol­u­tion to erad­i­cate pov­er­ty in this area,” he said. Af­ter com­plet­ing his aca­dem­ic stud­ies at the Sri Jaya­war­de­ne­pura Uni­ver­si­ty in the mid 80’s Sor­a­tha Naya­ke Thera re­turned to Ka­tar­a­ga­ma as a teach­er to the Bo­ga­ha­pe­les­sa vil­lage school with the sole ob­jec­tive of serv­ing his own peo­ple in Ka­tar­a­ga­ma though he had am­ple op­por­tu­ni­ties to join the uni­ver­si­ty aca­dem­ia. The Naya­ke Thera re­tired from the ed­u­ca­tion serv­ice as the prin­ci­pal of the Ka­tar­a­ga­ma Na­tion­al School af­ter a yeo­man serv­ice. The Naya­ke Thera’s teach­ing life was ex­em­pla­ry for such pro­fes­sio­nal prac­ti­tion­ers in the pres­ent con­text as he nev­er stop­ped his own pur­suit for aca­dem­ic ach­ieve­ments. His doc­tor­al the­sis on Sri Lan­ka’s Bod­hi Cul­ture was an out­stand­ing schol­ar­ly work that en­riched both his­to­ry and Bud­dhist stud­ies in this coun­try.



" An ex­cel­lent and ver­sa­tile writ­er and re­search­er Sor­a­tha Naya­ka Thera had six schol­ar­ly books to his cred­it where he built up his own ar­gu­ment on God Ka­tar­a­ga­ma. He al­ways ar­gued that God Ka­tar­a­ga­ma was a Sin­ha­la Bud­dhist who nev­er had any links to In­dia as it was wide­ly be­lieved "



An ex­cel­lent and ver­sa­tile writ­er and re­search­er Sor­a­tha Naya­ka Thera had six schol­ar­ly books to his cred­it where he built up his own ar­gu­ment on God Ka­tar­a­ga­ma. He al­ways ar­gued that God Ka­tar­a­ga­ma was a Sin­ha­la Bud­dhist who nev­er had any links to In­dia as it was wide­ly be­lieved. Re­fer­ring to Bud­dhist lit­er­a­ture like Dha­tu­wam­sa, the Naya­ka Thera ar­gued that the re­gion­al rul­er of Ka­tar­a­ga­ma, Ma­ha­gho­sha pro­vi­ded space at his Ki­hiri gar­den (the pres­ent lo­ca­tion of the Kiri We­hera Cha­itya) for the Bud­dha to preach and then at­tained So­wan. Mo­ha­go­sha af­ter his de­mise be­came God Ma­ha­sen liv­ing in Ka­tar­a­ga­ma, lat­er as­sist­ing King Du­tu­ge­mu­nu in his fi­nal war with King Elara. The Ka­tar­a­ga­ma De­val­aya was the vow King Du­tu­ge­mu­nu ful­fil­led for God Ma­ha­sen, Sor­a­tha Nayake Thera al­ways ar­gued.

The Kshas­triyas in Ka­tar­a­ga­ma were a high­ly rec­og­nised tribe dur­ing the era of King De­va­nam­piya­tis­sa as they were among the dis­tin­guish­ed in­vit­ees to re­ceive two of eight sam­plings of the Jaya Sri Ma­ha Bod­hiya, the Naya­ka­Thera proud­ly claim­ed in his schol­ar­ly work.

The Naya­ke Thera had re­peat­ed­ly criti­cised the Ma­ha­wam­sa au­thor with the Thera claim­ing that the leg­en­dary his­tor­ic lit­er­a­ture was al­ways biased to­wards Ra­jar­a­ta and nev­er paid due at­ten­tion to the glo­ri­ous era of the  South, main­ly the Ru­hu­nu Mag­a­ma era. Sor­a­tha Naya­ke Thera al­ways de­man­ded a sep­a­rate Ma­ha­wam­sa for Ru­hu­na.

But his strug­gle was al­ways a soli­ta­ry fight that was con­fined on­ly to the South. The Co­lom­bo-cen­tric me­dia re­mem­bered the Naya­ke Thera on­ly dur­ing the Ka­tar­a­ga­ma fes­ti­val sea­son.

The pass­ing away of Sor­a­tha Ma­ha Naya­ke Thera would cer­tain­ly cre­ate a vac­uum not on­ly in Ka­tar­a­ga­ma but al­so with­in the Sri Lan­kan San­gha who once were high­ly dis­ci­plined and en­riched with knowl­edge.