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is the swine flu a big swindle?

vaccines and “swine” flu

The whole world has panicked with the spread of the new strain of influenza A, named H1N1. The original misnomer ‘swine flu’ made some of our officials consider banning the import of pork! Two years ago it was the ‘Bird flu’, with some people giving up on eating chicken!

When there is an epidemic, we should be careful, but without going into panic mode.

There is a saying, “treat a cold and it will be cured in seven days, don’t take any any medicine and it will last for one week”. This should apply for the new flu, too except for a few among us who do need prompt treatment, like infants, expectant mothers and the feeble elderly.

The International Drug Mafia has still not been able to come out with a drug to fight A H1N1. All they can offer, and for WHO to recommend, are two anti-viral drugs developed against “Bird flu” and later on used even against common influenza. The exact wording is, “Since these antivirals have been effective in treating seasonal influenza, they are also expected to be effective for pandemic (H1N1) 2009 infections.”  WHO advices not to use these drugs without   using Oseltamivir could result in the development of resistance to anti-viral drugs and also the development of drug resistant strains. This drug was developed for the “bird flu”. Since the “bird flu” has not appeared again the manufactures had to find a new market, and A H1N1 became God’s gift to the drug barons.

Today the drug mafia is able to earn billions of dollars by selling their vaccines.

Normally a vaccine would take at least five years to be introduced into the market. It needs long research, then development, indoor testing and trials and the clinical trials. (which is the mafia term for conducting experiments with new drugs and vaccines using human guinea pigs).

The new flu strain appeared just one year ago. Already there is mass vaccination, without any studies on the effectiveness of the vaccine, its short term and long term side effects and the WHO is giving its full support. What are the risks involved, when we use such an untested unproven vaccine on our children? Day by day the number of vaccines given to our children is increasing. We do not have any idea of the cumulative effect of all these vaccines. We do not know what the long term effects could be. This is at a time when there is a major controversy in the United States that childhood autism is a result of this excessive vaccination.

It is time to decide on the priorities in immunization. Polio and Japanese Encephalitis vaccines are becoming essential because there is no cure for the diseases.  Rubella vaccine for girls about to get married could be a must. But is it essential for our teenage school girls, at the risk of death, to habe rubella vaccine, just because it is the practice in the western countries? It is an insult to our young girls, if our health authorities expect them to become teenage mothers while still preparing for their O. levels.

Sri Lanka has always followed a very sensible path when it comes to new drugs and vaccines. They have always been careful to await clinical trial reports and then do a controlled clinical trial in our own country to ensure that the vaccine is safe for our people, because they know that the same vaccine could have different effects on people of different countries due to genetic and biological variations. That is why it is difficult to understand this almost obscene haste to expose our children to this new vaccine.

There are reports of new forms of influenza strains appearing, around the world. There were also reports that this new A H1N1 virus spread from a laboratory of a multinational drug baron, even accusations that it was intentionally released.

Those who are in such a hurry to introduce this vaccine for A H1N1,  do they have an answer if a new strain, perhaps deadlier than this, appears by next winter? Even if a new strain does not appear, how long does the immunity last from this vaccine, do we have to vaccinate our children every year, like they do with the common flu vaccine in other countries? Only the drug mafia would benefit.

Could it not be better to be careful? take precautions against the spread of the flu. Educate our people to stay at home and stay isolated even at home, to avoid the spread of the illness. We used to have such good habits in our villages, when there was an infection of a contagious illness. People would have a sign on their door or gate giving notice to other people in the village that they had an infected patient at home.

WHO drew up a major campaign HFA/2000, Health for All by 2000. We are nearing the end of 2009, but HFA is nowhere in sight and in fact it is almost becoming Ill-Health For All or IHFA for ever.

Arogya Siddhi. Let good health prevail.

Ravana & the R.A.S.

R.A.S. & the RAMAYANA

The Hindustan Times has reported today that our Royal Asiatic Society has claimed “The Tourist Board has been over the last couple of years marketing Sri Lanka to India as the abode of Ravana of the Hindu mythological epic the Ramayana. This is a total travesty and a future danger for the territorial integrity of Sri Lanka as there is no historical evidence whatsoever about Rama and Ravana… I urge you to immediately cancel this foolish and anti national project’’

http://www.hindustantimes.com/Second-Ramayana-battle-being-waged-in-Lanka/H1-Article1-480886.aspx#hide

According to the RAS website, “The Society provides a forum for those who are interested in the history, languages, cultures and religions of Asia to meet and exchange ideas. It offers lectures and seminars and it provides facilities for research and publishing.”

The problem is probably that the current president of the RAS Sri Lanka is obsessed with “scientific” issues only. He rejects the Ramayana, Rama and Ravana as “Mythology” and does not allow any discussions on such issues.

If he rejects the Ramayana as mythology, and the Ramayana sites in Sri Lanka, then the question arises about his stand on the Mahavamsa, about Vijaya, about Pandukabhaya, about the Buddha’s visits to Sri Lanka and about Sri Pada. How do we separate history and literature?

Does he reject the Buddha, just because there is no “scientific” evidence about the Buddha, except for what is found in the Asoka edicts which were inscribed after about two centuries from the time of Buddha. Does he reject the images of the Buddha? Does he reject the Tripitaka because it was written down after many generations had passed it down orally?

If some ancient Indian king had inscribed on a stone pillar marking a place where Rama was born, where they found Sita, where they went into exile, then do we accept such claims as scientific, as we have accepted Asoka’s editc abotu the birth place of the Buddha?

Why pick on the Ramayana?  Can he prove that Ravana is a mythical figure? How can he deny that Ravana was one of the greatest physicians our country has produced?

It is difficult to understand how the ‘Ramayana Trail’ organized by the Tourist board could be called an ‘anti-national project’. If the SLRAS president considers it as a scientific body, how could they talk about anything as ‘anti-national’?

The Ramayana as a threat to the ‘Territorial integrity’ of Sri Lanka, needs further explanation from the SLRAS, do they believe that Rama will invade Sri Lanka again?

Instead of a closed door session, why doesn’t the RAS Sri Lanka have an open discussion, and also invite a few Ramayana scholars from around the world?

Animals in concentration camps

Some of the recent deaths of animals in captivity in our zoological gardens, had been blamed on the visitors.

The real blame should be accepted by the authorities who manage these prisons. Who collect innocent animals from around the country, and from around the world and who keep these animals in small cages for life. The only escape for the animals is through death. Death would be a really welcome relief for them.

These animals and birds are captured, separated from their parents and siblings and separated from their habitat, their food, their playgrounds, their hunting grounds. We bring animals who live in very cold climates and also from tropical rain forests and deserts. We bring animals who are used to changing seasons, who migrate from one place to another with the seasons, who hibernate. Then we also send our own animals to live in arid climates or permanently cold regions.

We try to train some of these animals to perform circus acts. The animals would never on their own, perform these tricks. They would have liked to play with their own friends and siblings or their parents, but would never want to perform in front of beasts who claim they are humans.

It is time to question if we really do need these concentration camps for animals. Man is always curious to see other exotic countries, animals and birds. But should it not be in their natural habitat?

But visiting them in their natural habitat by all these millions of people would not be the answer, because that would ruin the habitat and the eco-system leading to the extinction of the fauna and flora in these sanctuaries.

We really do not need to cage the animals, or visit them in their home grounds. We can still see them, perhaps study them under better conditions, see them close up, see them as they live their lives, spend hours and hours watching them. We can do this without disturbing the animals or their environment, without harming them, and we can also do this in comfort, and at very little cost.

This is possible with the available audio-visual technology. Then only a very few people have to invade the lives of these creatures, and they can bring these images to our living room, our desk or even our phone. Children can learn more about these birds and animals at their desk, than they could do by glancing at a suffering animal in a cage for a few minutes.

Let us close down all our Nazi type concentrations camps for animals. Let us give them their freedom, which is their absolute right. Let us show them loving kindness. Let us show them that we can be humane if we really want to.

Caste in Buddhism

In the Supina Sutta of the Anguttara Nikaya, we hear of the four different coloured birds who alight at the feet of the Buddha and all of them turn white.

Today the many coloured birds who alight at the feet of the statue of the Buddha, not only remain in their original colours, but they also form into groups by their colour

Five Precepts in Buddhism

In our country, we claim we have the purest and highest form of Buddhism and that we have preserved it for 2500 years, and with about 75% of the people in the country claim to be Buddhists.

Most of these 15 million Buddhists recite the Five Preceots regularly, often several times a day.

1. Panatipata veramani sikkhapadam samadiyami
I undertake the precept to refrain from destroying living creatures.

We kill a 100,000 cattle for a year for the meat. Slaughter of chicken is probably uncountable. On Sundays along the West cost, penly by the road side we see slaughtered pigs, hung by their legs, as their flesh is cut up for sale to the waiting slobbering customers.

We have poor animals and birds, sentenced to life imprisonment in our Zoos and Elephants in Buddhist temples, always in chains. These elephants are paraded on days of Buddhist festivals, in the name of the Buddha, who preached Ahimsa for all living things. To attract tourists, we proudly advertise elephants carrying beastly humans on their back. Farmers poison elephants who invade their farms, and then offer alms to the temples with the crop harvested from these farms.

We kill other humans, for a few thousand rupees, or just for the fun of it, or just to please another ‘human’.

2. Adinnadana veramani sikkhapadam samadiyami
I undertake the precept to refrain from taking that which is not given.

We are placed 97th in the world corruption index. Corruption by giving and accepting bribes, in contracts, purchases, obtaining a license, getting a permit for some business, admitting a child to school. People who accepts bribes for whatever reason, are stealing from the other people, directly or indirectly. This money they steal is money that could be meant for medicine, for food or for education.

3. Kamesu micchacara veramani sikkhapadam samadiyami
I undertake the precept to refrain from sexual misconduct.

There are reports of increasing incidents of sexual abuse of children and women. The number of aids patients increasing and more and more children suffering due to the break up of families. Most novels, films and television serials depict adultery as the norm in today’s families, which further encourage people to indulge.

4. Musavada veramani sikkhapadam samadiyami
I undertake the precept to refrain from incorrect speech.

It is hard to find any ‘correct’ speech in our country today. All print and electronic media give only half truths, or gross distortions of the truth, or outright lies. All politicians utter lies. They make promises they never intend keeping. They cover their mistakes and misdeeds with more lies. Children are trained to lie as they begin their schooling, as school admissions can be made only by submitting false information. Husbands lie to their wives, children to their parents and parents to their children.

5. Suramerayamajja pamadatthana veramani sikkhapadam samadiyami
I undertake the precept to refrain from intoxicating drinks and drugs which lead to carelessness.
Probably the highest per capita consumption of alcohol is in our country. All the legal and illegal manufacturers are minting money and the government earns a big chink as taxes from the legal dealers, while officials and politicians fill their pockets from the earnings of the illegal dealers, violating the 2nd and 4th precepts too.

Those who consume alcohol violate all 5 precepts, as they hurt their children and women when they are drunk, steal when they don’t have money to drink, indulge in sexual misconduct, have to lie to their families and employers.

If all of us could keep our promises, as we recite the Five Precepts, what a beautiful and wonderful country this could be, and what an inheritance to leave our children!

Islamization of Buddhism

Transformation of Buddhism

In Sri Lanka, the Dhamma preached by the Buddha has gone through many transformations.

First we had the Hinduization, bringing in Hindu deities into our temples, sometimes converting them to ‘Buddhism’.

Next came the Christianization, which led to the coining of the term ‘Protestant Buddhism’. This was influenced more by Christians who turned to Buddhism, than from a direct influence of the Christian church. We saw this with the start of ‘Sunday Schools’ instead of teaching the Buddha Dhamma to the children on poya days. We saw the Bhakti Gee, Wesak Cards, Schools on the lines of the Missionary schools, and even performing marriages in temples, officiated by Buddhist monks, even though there was no legal status in the ‘temple marriage’.

Now we are seeing the Islamization of Buddhism. It too had begun gradually, almost unobtrusively, like the proverbial camel getting into the tent.  Some of the first changes happened in ‘Buddhist schools’, where mothers of students were compelled to wear a sari, when they came to the school. Why the Sari, is it because the school authorities believed that the mothers could corrupt the young girls and boys if they came in trousers, or skirts or cloth and jacket? Couldn’t a woman wrap a saree around her, but appear more naked than if she was unclothed? Couldn’t a woman wear a shirt and trouser and be the most decently dressed, if by the standards laid down by these schools, ‘decent’ meant not flaunting the women’s assets?

Now we have Buddhist monks, threatening to issue a fatwa against a political opponent. This threa was called a ‘Sangha Angawa’, what ever it could mean. If a Buddhist monk, or should we call him a ‘Mufti’ or a ‘Mullah’, issues a Fatwa against a person, then could a Buddhist kill this person and attain Nirvana?

Even if consider the ‘Sangha Angawa’ as a form of ex-communion, it would be interesting to see how a follower of the Buddha Dhamma could be excommunicated. A true Buddhist does not belong a to church and he can be a Buddhist, all by himself.

rewriting sri lanka history

The early part of the Mahawamsa dealing with the origin of the Sinhala race is probably a bag of bullshit. Vijaya, if he ever arrived in Lanka, with half shaven head, bansihed from hi sown country, is considered to be in the 6th cent. B.C.

the latest archeological excavations have unearthed a settlement with a house with a floor paved with stones, and with a canoe burial cemetry of their own. this shows is was an advanced civilization, around 1350 B.C. that is 700 years before vijaya.

these people are our ancestors, not the thug born out of an incestuous marriage

Healer & the Drug Pusher. review

Sunday Times – Plus

Information spiced with excitement makes this a page-turner

Book facts: The Healer and The Drug Pusher by Daya Dissanayake. Reviewed by Dr. Lakshmi de Silva.
Mystery and controversy regarding our main point of concern today ensure that The Healer and the Drug Pusher is a page-turner. Why is a foreign castaway consigned to death found close to an ancient Tamil village in Sri Lanka?

Daya Dissanayake, a CEO of a pharmaceuticals company, has already established a record by winning the National Award for the best English novel twice, first with Kat-bitha, a tale of tourists at Sigiriya centuries ago, in 1999, followed by Eavesdropper in 2007. Astoundingly he was also one of the equal winners of the first Swarna Pushthaka Award for the Best Sinhala Novel of the year with Chandraratnage Bhavanthara Charikava, a tale of murder and rebirth, launched on the same day as his own English version, Moonstone.

The Healer and the Drug Pusher is Dissanayake’s most integrated and technically accomplished novel. First published by the Writers Club Press, USA in 2000, it appeared as a serial in the Sunday Island in 2001. It is a tense and fast-moving story which narrates the course of two urgent quests, one set in the 10th Century AD, the other in the present.

The narrative is firmly structured and finely visualized, contrasting not only the values of health care systems then and now but conveying the textures of two different ways of living, one community-based and closely interwoven, the other individualistic; the deft, yet unobtrusive contrast between the life-styles of the two eras, above all the sensuous communication of a vibrant life lived close to nature and the fragmented hectic life of today is admirable. The very rhythms of the dialogue are revealing.

“Doesn’t it mean what it says? Say no to drugs?”

“That is what it means, exactly. Say no to drugs. The drugs that you are peddling.”

“I am not peddling drugs. I market pharmaceuticals.”

“That well must be on the beach, so close to the sea.”

“It is close to the sea, but the water is very sweet.”

One is staccato, the other flows.

Dissanayake does not deal with the state medical system described in the Chronicles and the Rajaratnakaraya, but provides fascinating details regarding the origin of hospitals in the island and their connection with Buddhist thought and traditional faith in astrology, creating a lively picture of the methods of treatment and nursing in ancient days.

His characters come alive and capture the imagination of the reader. It is easy to visualize contemporaries like the hectoring get-ahead Raju and his equally strong-willed daughter Bhanu; the young couple from the tenth century with their strong yet hesitant attraction for each other have a charm of their own.

Bhanu’s character develops convincingly in the course of her constant visits to the hospital between lectures due to her anxiety over her Sinhala friend Suneeta. She encounters Rhoda Whiteriver, courageous, controlled but desperate in the face of what seems appalling callousness concerning the life of her husband who is struck down by paralysis.

“He couldn’t get up from the chair. He couldn’t move his feet…… we were in the middle of the ocean and there was not a boat in sight. I started calling for help… I was advised that Galle was the nearest port.”

The parallel to Mitra adrift in the ocean and a similarity or otherwise of the responses of the islanders is never stated yet significant. Bhanu, the youthful campaigner seethes and rages at the smooth unyielding barrier of seeming indifference, while Rhoda waits in passionate hope for the plane to arrive and whisk Jim away to America and safety. We see Bhanu mature under the impact of Rhoda’s reactions. Though Dissanayake’s novels sometimes tend to be cerebral, The Healer and the Drug Pusher transcends the limitations of a roman a these.

All in all a good read not least for the glimpses of our past based on the author’s passion for archaeology and sound historical reading. To combine information with excitement is no easy feat but Dissanayake achieves it.

http://www.sundaytimes.lk/091025/Plus/plus_17.html

Buddhism & hypocrisy

Hypocrisy is the last thing we wuld have to associate with the Word of the Buddha.

There is an appeal by leading Buddhist clergy that all publications about Buddhism should be monitored and censored. They claim there are publications that harm Buddhism, that endanger a religion that has survived for over 2500 years. There may have been numerous publications and attempts to insult, distort, destroy Buddhism, from the time of Devadatta. Yet Buddhism has survived.

If someone tries to claim that the Buddha was born and lived in Sri Lanka, the writer is only making a fool of himself. We as Buddhist should only pity him and ignore his writing instead of giving more publicity. No sane person in the world woudl accept a story about the Buddha’s birthplace unless there was sufficient scientific, literary and archaeological data to prove it.

However, more than any such publications or misinformation about Buddhism, more harm is done to Buddhism and insults to the Buddha himself, int he way we practice Buddhism today.

Even though almost every Buddhist in our country repeat the Five Precepts every day, sometimes several times a day, how many of them do really keep to these precepts. If they did, then our country would have been the most wonderful place on earth to live and to bring up our children.

Perhaps the Buddhist clergy should take serious steps to educate and guide the Buddhist in our country to start observing the Five Precepts as a start. Then i am sure that there woudl not be any need to worry abotu what any one writes.

On the other hand, if there was such a censorship, even this blog could be censored!

The Healer & the Drug Pusher

First Chapter

THE CASTAWAY

Kita’s eyes followed the slow, majestic glide of a sea gull. All around him was the dark blue sea, calm, silent and almost motionless. The sky above was a lighter shade of blue. An occasional white cloud would drift by, breaking the monotony of the world around him.

He was a tall dark skinned boy of about thirteen years, with a piece of rough gray cloth wrapped around his waist. His father, Minda, was dressed in a similar fashion, but with a piece of cloth to cover his bolding head from the sun. Kita did not mind the sun. His thick crop of hair was ample protection.

Kita knew that if he turned his head to look at the shore, he would see the colossal statue of the Buddha, rising above the green belt of the Palmyrah trees on the coast line. This was their only link with home and Minda made sure never to move out of sight of the Buddha.

Suddenly Kita’s eyes caught a small speck in the glittering water. It disturbed the beautiful picture of the calm sea and the sky. Kita wanted it to disappear so the beautiful picture in front of him would not be marred.

He guided the boat as Minda directed, but hated to disturb the water with his oars. He did not like to see anything that would disrupt his peaceful world, on such a calm day like this. He watched his father’s steady hands flicking his rod and would help him to fix a fresh bait once in a while.

He wondered if he should draw his father’s attention to the strange speck on the horizon, but decided against it. They still had to catch a few more fish for the hospital.

Kita looked at the object once more, and then all around him, for any other signs of disturbance. Everything was as it had always been. He turned towards the statue of the Buddha. Though he could not see Buddha’s face from the boat, he knew that those gentle kind eyes would be fixed on them, and would protect them from any danger they might encounter.

The statue was at the monastery near the town of Badakara Atana1. The hospital was a part of the monastery. And it was Minda’s duty to keep the hospital supplied with fish. Someday Kita would inherit that duty, when his father became too old to go out on the boat. Once they had caught the quantity required by the hospital, any extra fish left over could be taken to the market to be bartered for their other needs. The smaller fish or those of least value would be taken home for dinner. It was their only income, because they did not have any land for farming.

The gentle breeze was drifting ‘The Thing’ closer, and soon he could make out the shape of a small boat. A boat was something that was worth his father’s attention. He was certain that it was not from any of the neighbouring villages. Any strange boat would always interest Minda.

Minda stared in the direction of the boat and then told Kita to row towards it, because it appeared empty. He knew it was not from their village or from any of their neighbouring villages. It had probably been washed overboard from a ship. Then he remembered that the weather had been very calm for several weeks, and only a storm could have swept a boat over from a ship or torn it from a mooring if it was from a village further down the coast. If it was a strange boat with no one to claim it, then Minda could keep it, with permission from the hospital authorities.

The boat grew larger in their sight, as they rowed closer towards it. It still appeared unoccupied. There were some markings on the side, which they could see now, but the characters were unfamiliar both to the father and the son.

‘It must be from a ship that was passing by’ Minda explained to his son.

‘There is no one in it’ Kita said.

‘Let’s see when we get closer’ Minda told him, with years of patience learned from fishing.

Then Kita noticed something inside the boat. He felt a stab of fear when he realized it was a heap of clothes. Kita’s fear was growing, as he remembered all the stories of ghost ships and other mysteries and horrors, related by elderly fishermen, at evening gatherings on the shore, in the flickering light of a log fire. He looked at his father, who was calmly rowing, with his eyes on the strange boat.

Was it a haunted boat? From where had it come? Where were the people who had been in it? Questions raced through his mind. The heap of clothes was resolving into a clearer shape, with what looked like a pair of legs sticking out of the clothes, then the outline of a body could be traced under the clothes. Head and face could not be seen yet. Kita thought he saw a movement, but realized that it was the breeze, mischievously stirring the clothes. He wondered what his father would do, once they reached the other boat.

Minda took a piece of rope and tied the other boat to their own, and stepped into it, careful not to disturb the body, while Kita tried to keep the two boats steady. Minda bent down and slowly lifted the cloth covering the head. Kita could see that the dead man had his hand over the face, as if in a last attempt to shade his eyes from the burning sun. There were white patches all over the skin and Kita’s first impression was that the flesh had been eaten away by some creatures. Kita shivered as if a cold gust of wind had wrapped around his body.

Minda touched the body hesitantly, and then with more interest he touched the forehead, the neck and then placed his hand over the heart. Kita watched, wanting to tell his father that they should leave the boat and head for home, but he was also curious about the dead man. He knew his father would not leave just like that, leave a man who was possibly still alive, or even if the man could not be saved, he would not want to leave him to die. The villagers could arrange a decent burial, if the man was already dead or would die. Kita knew that the opportunity to keep the boat would not be a priority for his father, at this time.

‘He is not dead’ Minda looked up at his son.

‘How do you know?’ Kita asked.

‘We have to take him to the hospital.’ Minda ignored the question. ‘They should be able to save him’. He carefully covered the body with the cloth and moved over to their boat. Kita did not want to look behind at the other boat or the man in it. Kita felt a tingling at the back of his neck, as if someone was watching him. He still could not accept that the man was not dead. He thought that if he looked behind him, the dead man might suddenly sit up, and then jump into their boat.

Rowing was not easy, with the weight of the other boat dragging behind. Kita was panting now, though he continued to row as fast as he could, the shore was not getting any nearer to them.

Kita kept looking at his father, whose eyes were fixed on the other boat, perhaps worried that death would still beat them. Minda, finally tore his eyes to look towards the shore.

Kita followed his father’s gaze, and his fear abated when he saw the Buddha looking down on them. But he still did not dare to look behind, even though he knew that Buddha Deepankara would protect them, as he looked after all seagoing men.

Kita’s arms were aching, he had never rowed the boat so fast, for such a distance without a stop. He had not realized that they were so far away from the shore and tried to row faster.

‘Run to the village first and ask some men to come here, then you go to the hospital and tell them that we are bringing a sick man found in a drifting boat. They will know what to do’ Minda told his son, even before they reached the shore, and Kita jumped out of the boat into the water and began running, glad to be away from the ghost.

Minda watched Kita run across the rough sand and through the palm grove and disappear behind the shrubs around the village, as he guided the boat to the beach. He jumped out and pulled it a little further up the beach. Then pulled in the strange boat, and waited for assistance.

In a short time several men came running towards the boats, followed by a few children and women. The first men to reach the boats helped Minda to drag them in further up the beach, while asking him questions about the man they found in it.

‘We have to carry him to the hospital, he is dying’ he told the other villagers, without going into detail.

An elderly man bent down into the boat, looked closely at the body and wrapped his fingers around the wrist for a pulse beat.

‘Mmm..’ he paused, stroking his gray-bearded chin, ‘The skin is coming off. It must be due to sunburn and the salt water.’ He looked around. ‘You fellows have to be very careful when you move him’

‘Ramu, bring a large banana leaf.’ He told one of them. ‘Sunder, you find a plank of wood from your front door. Hurry up’ the old man told another, and shooed the children away from the boat.

Minda heaved a sigh of relief as the old man took over the responsibility of the sick stranger. He tried to keep the people away from his boat, refusing to answer all the questions put to him by the women who had now arrived.

Ramu came back with two banana leaves, holding them carefully so it would not get torn. Then Sunder appeared carrying a wooden plank, with the help of another man. It was a plank used to close the front entrance to their house. In their villages, in the night, a plank was just kept across the entrance and no one bothered to secure them closed and no one even had ever thought of locking them.

The plank was lowered on to the beach, next to the boat and the banana leaf was placed on it. The old man directed the younger men to lift the body carefully and place it on the leaf. Kita, who had returned from the hospital, thought he saw an eye-lid flutter for a moment, but did not want to draw any attention to it. He still thought it was a ghost. He watched as the men lifted the plank. They were careful not to shake the sick man too much. Then they started walking slowly towards the village. Kita fell in behind, with the other young boys, wondering why they wanted to bother with a dead man. Several other men walked alongside the makeshift stretcher, to take over the burden when the men who were carrying it got tired. The old man walked alongside the stretcher, keeping an eye on the sick man.

As they walked through the cluster of houses in the small village, women and children watched them, asking the people following, who the man was, and where they found him. Kita saw some of them pointing at him and at his father. Was he a hero now, that he had rescued a man from the sea? Would they be talking about this for years to come? The other boys would be jealous, he thought, and so would the men be, when the hospital allowed his father to keep the other boat.

The hospital was not far from the village. But on the narrow path from the beach, through the palm trees the men found it a little difficult to carry the stretcher and others had to come to their assistance several times. The going became easier when they reached the road running from the town to the hospital.

There was a wall around the hospital premises, and a gate, which was always open. Kita had often wondered why they have a gate if they do not close it. Even though the gate was open, only the men carrying the stretcher, Minda and the old man went inside, while the others waited outside.

Kita had never entered the hospital through this entrance, and had never been inside the main hospital buildings. He had always used the side-entrance, and had gone direct to the kitchen buildings, to hand over the fish.

He had to answer a lot of questions from the men gathered at the gate, who were curious to know what had happened that day. Kita first told them that they had found this dead man, but before he could finish what he was trying to say, he was admonished by some of the men, for saying a man was dead, while he was still alive. Then he simply told them what he had seen and done. He did not tell them anything about how scared he was, not even when he was asked.

After a while Minda came out. Kita, who was watching his face closely, noticed a faint smile.

‘The physicians say he will recover’ he told Kita, ‘but he has lost his eyesight’ he added in a sad voice. ‘He is blind’.

The other men gathered around Minda now, forgetting Kita, wanting to know more details. Kita walked back home slowly, then remembered the boats still on the beach and headed towards them. He untied the two boats, and pulled the boats on to higher ground, one by one. Then he collected the fish they had caught.

He closed his eyes and tried to imagine how the stranger would feel, unable to see anything. When he closed his eyes, he lost his sense of direction. He had to open them again to make sure he was facing towards the land. He tried to walk with his eyes closed, but stumbled immediately over a piece of driftwood, hurting his toes, and he looked around to see if anyone had been observing him. Kita picked up the fish he had dropped, brushed the sand from them before heading back to the hospital, this time from the side entrance to the kitchen. He was tempted to try to see the man they had brought in, but was scared to ask anyone for directions.

Kita ran home from the hospital, wanting to get back before it grew dark, because he was still afraid of the strange boat and the man they had picked up. Could he be a ghost, he still wondered.

‘Will the monks be able to save him?’ Kita asked his father in the evening, seated on their front porch.

‘I am sure he will recover. By now the physicians would have examined him and be able to say how long he had been without food and water and exposed to the sun’

‘Is there anything we could do for him?’

‘We will have to find out from the hospital. If they need some special herbs or materials for the preparation of medicines, I will tell them that we will search for the things’

‘I want to help’ he said again.

‘We will go to the temple and pray to the Bodhisattva’ his mother said.

‘He is not one of our people, is he?’ Minda’s wife asked, a short while later.

‘No. He is not from our country. And not from the mainland. He must be from a far away country, sailing in a trading vessel’ Minda replied.

‘Then what was he doing in a small boat?’

‘That is what I also can’t understand. May be he was trying to escape from the ship, or the captain may have cast him off as punishment’

‘He was very lucky that the boat drifted towards our shores’

‘It is time for you to sleep’ Minda told Kita, ‘we have to start early morning.’ Kita reluctantly went inside the small one roomed house, leaving his parents on the porch.