The President’s Dilemma: A response to Welfare Crisis and Public debt (?) under the Current Regime.

August 23rd, 2014

Dr D.Chandraratn Perth.

 Recently in a National daily there was criticism of the President’s apparent trimming of the welfare budget and the increase in the public debt resulting from massive infrastructure projects undertaken, allegedly detrimental to public good aimed singularly at election victories. Obviously associated with these (or any other matter) two infamous issues were also mentioned and they are directly from Mr Ranil Wickremasinghe’s book; Family lordship and swindling public monies from mega projects. Since I have no concrete evidence of the latter even from the people who ought to know better to raise it under privilege in Parliament I shall not venture into that aspect. Worth mentioning here that some of the mega projects may have been constructed ahead of time but I am no soothsayer. I will only dwell with the reduction of the percentage GDP on welfare in the Central bank figures.

These are in percentages, as per the commentary of Dr Uswatte arachchi but in absolute terms the allocations in 2014 are manifold than in 1974, as the GDP has grown quite measurably. Prof Gerald Peiris has critiqued the Dr Uswattearachchi standpoint and demonstrated that the rural folk are many times better off now than in the dark old days of Mrs Bandaranayake where only Colombo folk had dinner on time while the lower classes were languishing in queues after work for the essential commodities. Even those who had climbed the ladder to intermingle in the Colombo cocktail circuit were oblivious to the plight of many who out of sheer desperation voted JRJ to power. The lower classes had tightened the belts to the wisp of a waist. CBK being in Sorbonne at the time would not have experienced hunger pangs anyway.

 Neither the economic policies nor the social legislations of post independence era has much relevance to the current times for we are living in a post welfare state just like many other countries in the world where the utility of the welfare state is questioned. The time in which the moral integrity of welfare was beyond the normal rhetoric of both the left and the right is no longer an issue. Dr Uswattearchchi argues from a 1970 vantage point when the metaphors and intellectual tools justifying the social obligations to its citizenry were thought immutable and beyond the debates of election manifestoes. In the modern world it is a fact that governments are driven by economic imperatives of survival. Current social policies have to be experiments to be tried out incrementally rather than mere enactments for social obligations. Social welfare has to be rethought but unbridled expectations of welfare and an entitlement as a right has had its day.

 The 1977 JRJ regime championed the neo conservative position of social legislation but yet did not advocate a total rejection of the social ideals enshrined in the Sri Lankan political and social structure. It reduced the entitlements to public sector based upon the traditional ties of community ties and social obligation. Mr Premadasa’s Samurdhi experiment clearly refutes the polarised ideological positions taken in Western countries but as far as Sri Lanka is concerned no ruling party totally disavowed the welfare provisions of the public sector. Since independence we never had a fruitful debate about what degrees of redistributive justice is possible in our developing economy to justify a certain degree of entitlement from the public sector.

It is true that the current President as the finance minister is placed in a difficult position in demonstrating infrastructure development for the longer term, which is an absolute necessity, and at the same time acceding to the plethora of demands with regard to the needs and wants of the deserving. Dr Uswatthearachchi as with the Friday forum group cannot also be unaware of the inefficiency of the public welfare system, (health, welfare and education) and the bureaucracy in general for the waste and mismanagement. Allocating more resources to the public sector without overhauling the inefficient bureaucracy is a further drain of the national resources.

 I cannot enter into a long debate on the crisis of the welfare state (which I do not think is the case) but the changing character of social need in Sri Lanka has to be addressed as a precautionary measure. The definition of social need which is an intrinsic part of resource allocation by the state for the welfare system which is now undertaken by pressure groups identified by ethnicity. For example Tamils and Muslims now claim vulnerability related to ethnicity and by forming into pressure groups the relationship to the state is claimed on the basis of rights. The whole of the Jaffna Peninsula, which aided and abetted terror groups, is passed on as the burden of the welfare state.

In Sri Lanka it is a vexed question to separate needs from desires, wants and aspirations from actual needs. The UNHRC investigation now has latched onto Tamil wants as grievances whereas all ethnic groups feel almost the same being poor but Sri Lankan welfare state finds it almost impossible to give into all these demands. The TNA that was complicit in the destruction of the Tamil Community is now the champion of the vulnerability in the Tamil population. It is demanding the wants and desires also as entitlements at the expense of the nation. Compare this with India which has completely avoided vulnerability as a right and while millions are in utter poverty unabashedly calls itself a flourishing economy and a regional power.

 The other point that has to be mentioned to those who want the 1970’s welfare state expanded is that universal welfare has the tendency to create an infantile class of poor who become attuned to dependency and contribute to generational poverty. Sri Lanka suffered this intractable problem till JRJ gradually started the weaning off process. We have still not totally eradicated dependency on the public sector, now extended to public official and in recent times left at the feet of the politician. Political cynicism or scientific argument might lead us to the conclusion that we need to rethink the role of welfare in the light of how responsibly vulnerabilities can be recognised and responded selectively within the ‘art of the possible’ in our economy.

 It is to the credit of the current President that the space is open to reignite the debate about the role of the state and human costs in the reduction of the welfare state, which was virtually foreclosed in the JRJ time. I believe that the neoconservative imperative for privatized welfare makes no more sense than the former pattern of public sector dominance in social policy which virtually decapitated the socialist economy along with its proponents of the left. The JVP managed to do the summary execution with no holds barred.

 Dr D.Chandraratna

Extension of the mandate given by Human Rights Council Resolution A/HRC/25/1- OHCHR Investigation on Sri Lanka

August 23rd, 2014

SPUR (Society for Peace, Unity and Human Rights for Sri Lanka Inc)

To High Commissioner for Human Rights 21 August 2014

Extension of the mandate given by Human Rights Council Resolution A/HRC/25/1

OHCHR Investigation on Sri Lanka

We notice with concern and alarm that the Time Frame referred to in the Terms of Reference for the OHCHR investigation on Sri Lanka, guided by UNHRC Resolution A/HRC/25/1, has been arbitrarily extended. We urge you to rectify this matter immediately as this level of deceitfulness neither improve the image of the anti Sri Lankan biased behaviour of the retiring High Commissioner for Human Rights, Navi Pillay nor portray the independence of the Office itself.

The Society for Peace Unity and Human Rights for Sri Lanka in Australia:

Acknowledging that the Time Frame referred to in the UNCHR Resolution A/HRC/25/L.1/Rev.1, Section 10 (b) dated 26 March 2014 stated “To undertake a comprehensive investigation into alleged serious violations and abuses of human rights and related crimes by both parties in Sri Lanka during the period covered by the Lessons Learnt and Reconciliation Commission, and to establish the facts and circumstances of such alleged violations and of the crimes perpetrated with a view to avoiding impunity and ensuring accountability, with assistance from relevant experts and special procedures mandate holders;”

Noting that the Time Frame covered by the Terms of Reference of the Lessons Learnt and Reconciliation Commission (LLRC) defined the investigation period1 as “To inquire and report on the following matters that may have taken place during the period between 21st February, 2002 and 19th May, 2009, namely:”


Observing that the Time Frame given in the Terms of Reference for OHCHR Investigation on Sri Lanka defines the period under investigation to be “that covered by the LLRC, that is, from 21 February 2002 until 15 November 2011, when it presented its report to the President of Sri Lankai”

Urge you to:

1. Acknowledge that the above extension of time is a blatant violation of the mandate given by the Human Rights Council Resolution A/HRC/25/1;

2. Rectify the arbitrary extension of the investigation period to 15 November 2011 to match with that of the LLRC investigation period; and

3. Reset the end date of the investigation to 19 May 2011 complying with UN resolution A/HRC/25/1


Dr Dasarath Jayasuriya


Copy: Presidential Secretariat of Sri Lanka

අපි කුමක් කල යුතුද

August 23rd, 2014

ධර්මසිරි සෙනෙවිරත්න

අපට වෙච්ච දේ මොහොතකට නවතා  අපි කුමක් කල යුතු දය  බලමු.  දෙමල ත්‍ර ස්ත තවාදය විනාශ කලත් දෙමල ජාතිවාදය පරදවා  නැත. එය කරන පාටකුත් නැත. .මියෙම්වා රැකෙම්වා  කියා රට රැක්කේ එදා රජවරුය  අද එහෙව් අ ය නැත. ඉඟුරු දී මිරිස් ගන්නවාට වඩා  ප්‍රභා මැරූ  මහින්දට තව  තල්ලුවක් දී  හෝ ඒ වැඩ ය කර ගත යුතුය.75% ක සිංහලයන් ඒකරාශිවී එක මුතුවී  ඔහු වටේ සිටින බවට  ඔහුට පසක් කළහොත්  ඔහු එයද  කරනු ඇත. නැතිනම්  කල් මරමරා බ ලයේ රැඳෙනු ඇත.මහා සිංහල බලවේගයක් තමන් ආරක්ෂා කරන බව ඔහුට ඒත්තු ගැන්වීම අපට අයත්  විශේෂතම කාර්යයය්.ප්‍රභා මැරූ  පසු  අප ඉගෙනගත් පාඩම නම්  අපේ තල්ලුව ලැබුනොත්  බය නැතිව  නායකයන්ද වැඩ කරන බවය්  චන්ද ෂුවර් නැත්නම්  වැඩද ෂුවර් නැත . න්‍යාය  මතභේද ඉවතලා එකග විය හැකි  අත්‍යවශ්‍ය කරුණු පමණක් දැනට ගෙන අපි මහින්දට බල කලයුතුය. අපේ ග්‍රහණයට ගත යුතුය.. ජාතික ආර්ථිකය වැනි පුළුල් විෂයයන් පසුව ට තැබිය යුතුය.
1  ක්ෂණික පියවර
13 හා පළාත් සභා අහෝසි කිරීම..තුනෙන් දෙකේ චන්දයෙන් හා පසුව ජනමතවිචාරනයකින්ද එය තහවුරු කර ආයෙත් උසාවියටවත් ඇත තියන්නට බැරිවෙන ලෙස කටයුතු කලයුතුය. ගම්සභා ක්‍රමය පටන්ගත යුතුය
2 බෙදුම්වාදීන්ට  අවස්ථාවකක් නැතිවෙනසේ  අලුතෙන් පළාත් බෙදිය යුතුය
3 තෙසවලමි හා මුස්ලිම් විශේෂ නීති අවලංගු කර හැමදෙනාටම එක නීතියක්   හැ දිය යුතුය,.ආගමේ නීති  අනුව   බහු භාර්යාවන් අවශ්‍ය මුස්ලිම් වරු පකිස්ථානය වැනි රටකට යායුතුය. බෞද්ධ රටේ  සතුන් මැරීම තහනම් කල නොහැකි නම් මුස්ලිම් ආගමික නීති කොහොමටත් මේ රටට නොගැලපේ
4ජනවාර්ගික අරගලයක් මෙහි නැත ඇත්තේ ත්‍රස්තවාදය හා දෙමල ජාති වාදයය් රටේ මතු ආරක්ෂාව පතා  ජනවාර්ගික අරගලය  යනුවෙන්  භාවිතා කිරීම තහනම් කල යුතුය.  රටේ ආරක්ෂාව  මාධ්‍ය නිදහස අභිභවා  යය්.
5 මේ රටේ ජාතිය සිංහල ය . අනෙක්අ  ය ජනවර්ගය පකිස්තානයේදී මුස්ලිම් වරු ජාතියය් සිංහලයෝ  වර්ගයක් පමණය  දෙමලු චෙන්නය් හි ජාතියක් විය හැක එහි දී සිංහලයෝ ජන වර්ගයකි.  දෙමල  වර්ගය මුස්ලිම් වර්ගය හා   සිංහල ජාතිය  ආදී වශයෙන්  භාවිතා කිරීම   අවශ්‍ය බව ට නීති හදිය යුතුය.
6ඉතිහාසය  පාසලේ අනිවාර්ය කල යුතුය රටේ රැකියා අවශ්‍ය අය ට ඉතිහාසය පිලිබඳ මූලික දැනුමක් අනිවාර්ය කලයුතුය.
7 ජාතිය හැඳින්වෙනසේ රටේ නම සිංහලේ ලෙසින් වෙනස් කල යුතුය. ප්‍රංශ ජර්මන් චීන ජපන් ආදී හැමදෙනාටම ඒ අයගේ නමින් රටවල් ඇත .  ඓ තිහාසික  සිංහලයන්ට එනමින් තිබූ රටත් නැති කර ඇත. ඉන්දියාවේ අර .එස් එස්  නායකයා   වන භාග්වට් නොබෝද කිව්වේ ඉන්දියාව හින්දුන්ගේ නිසා හිදුස්තානය කල යුතු බවය්. ප්‍රංශ කාරය තමන්ගේ රට ප්‍රන්ශයයය් කියන විට අපි  සිංහලයෝ   ලන්කාව යය්  කීම  ලජ්ජා නැති කමකි . රටේ නම සිංහලේ නම්  එනමින් ජාතියක් ඇති බව ලෝකයාද දන ගනිති.

..මේ කරුණු ගැන විස්තර පසුව ඉදිරිපත්  කරමි විස්තරාත්මක ලිපියක් ලියාගෙන එනවිට  ගූග්ල්  ආදාන මෙවලම  අහෝසිවිය  කෙටි ලිපිය එනිසය්.  .


August 22nd, 2014

Nalin de Silva

The days when it was claimed that there was an ethnic problem in Sri Lanka are over. It appears that India is of the opinion that the problem in Sri Lanka is linguistic and not ethnic. There were others who said that there was a conspiracy (kumanthranaya) by the West and it was the work of Uncle Sam. Though USA is in the forefront of the activities against Sri Lanka it is not that country that initiated the problem in Sri Lanka.

The conspiracy theorists, they are not theorists in any sense of the word as used in Western knowledge as these people are not capable of creating any new abstract theories on anything, have no explanation of a phenomenon, and just come out with the word conspiracy, without analyzing and offering some appropriate explanation.

These people should be called conspiracy dreamers but often they are considered to be the cream of intellectuals in Sri Lanka by vociferous politicians who have no future in politics involving people (people politics) but continue to be in media politics thanks to proliferation of electronic TV channels and FM radio.

Official Language Act

It is clear that India under the BJP is attempting to think fresh on the problem in Sri Lanka hitherto known as the ethnic problem. It is the duty of Sri Lankans who can think to help India to understand the problem.

In this regard I have made my humble contribution in the form of a booklet published with the title “Prabhakaran Ohuge Seeyala, Baappala ha Massinala” (Prabhakaran, his granduncles, uncles and cousins). It was translated into English as “An introduction to Tamil racism in Sri Lanka”, but is unfortunately out of print. The Sinhala original was first published in 1995, and it is in the fourth edition at present, though as usual was ignored by the so called intellectuals and the media of the country.

        chevanayagam S J V Chelvanayakam        Bandaranaike  SWRD Bandaranaike

The general opinion among the “intellectuals”, opinion leaders, and most politicians especially of the TNA, and other Tamil racist parties and UNP is that the problem started with the Official Language Act or the Sinhala only Act. The Sri Lankan “intellectuals” and opinion leaders have been made to say so by the English intellectuals who are entrusted with maintaining the hegemony of the Judaic Christian culture and Greek Judaic Christian Chinthanaya, undermining the Sinhala Buddhist culture and the relevant Chinthanaya.

The Sri Lankan “intellectuals” who cannot think, and who have been discouraged to think by the Western education they receive at schools (the so called Buddhist schools are worse in this respect) and the universities, repeat what the Western masters and mistresses have taught them. SWRD Bandaranaike and the SLFP are blamed for the Sinhala Only policy together with of course the Bhikkus, and lay people (Upasaka Upasika) who are branded as extremists.

It is not difficult to argue why Sinhala should be the only official language of the country. In fact it is easily justified, especially in view of the facilities granted to the usage of Tamil in official activities, and it has to be emphasized that it is only in Sri Lanka that a postgraduate degree could be obtained in Tamil medium in many subjects. In fact research could be conducted in that language leading up to a Ph. D.

Foreign traders

There may be pundits both Sinhala and Tamil who would say that research leading to a Ph. D. or any other postgraduate degree should be conducted only in an “international” language such as English, but we ignore the opinions of those who cannot think and who have been trained to repeat empty utterances including the sentence “Shakespeare never repeats”. No wonder that there is nothing new in the postgraduate theses produced by these “intellectuals”.

It is not my intention to say that if Hindi that is spoken by less than fifty per cent of the Indians could be the official language of India (together with of course English until the government decides otherwise) then why not Sinhala, the language of about seventy five per cent of the population, and the language understood by about ninety per cent of the people of Sri Lanka, be the official language of Sri Lanka.

The concept of official language may not have been there in the ancient days but Sinhala had been the language of raja sabha and from thousands of inscriptions that can be found all over the island it can be easily concluded that the official announcements by the kings had been made in Sinhala.

The late Mr. Gamini Iriyagolla who has been unfortunately forgotten by modern day “patriotic” politicians had evidence to say that the pact between the Arya Chakravartins and the Portuguese in the seventeenth century was made in Portuguese and Sinhala and not in Tamil, indicating that Arya Chakravartins who paid obedience to the Sinhala kings at Gampola and Kotte considered Sinhala to be the official language.

There was a poor attempt by some Tamil racists to show that Tamil was also an official language of Sri Lanka based on the “trilingual” inscription found in Galle. The reason for this inscription to be in Chinese, Persian and Tamil is obvious.

The inscription was meant for foreign traders who came to Sri Lanka, especially on the silk route, and that is why it was written in the above three languages. If the trilingual inscription “proves” anything it is that the Tamil traders were foreign and occupied the same status as the Persian and Chinese traders. Nobody would claim that Persian and Chinese were also official languages of Sri Lanka at that time and Sinhala was not used for communication in the country based on the trilingual inscription.

Anybody who wants to understand the Tamil problem in Sri Lanka has to answer number of questions some of which are mentioned in Prabhakaran, ohuge Seeyala Baappala ha Massinala.

If the Tamil problem commenced with the Official Language Act in 1956, why did Chelvanayakam establish the Thamil Illnakai Arasu Kachchi (Lanka Tamil State Party) way back in 1948 to campaign for a separate state? Why did Naganathan in the debate on the vote of thanks to the “Throne Speech” in the first sessions of the first Parliament state that the Sinhala people have got their independence, now it is time for the Tamils to win their independence from the Sinhalas or words to that effect?

SWRD Bandaranaike was in the UNP then and an SLFP had not been in the dreams of anybody during that period. SLFP was established only in 1951, and adopted the Sinhala only policy only in 1952 prior to the Minneriya elections.

The so called students of the Tamil problem also have to answer why there were communal politics not only in the State Assembly as documented by many “researchers” but also in the Legislative Assembly established in the early nineteenth century. Why did Ponnambalam Ramanathan emphatically state that the Muslims were ethnically Tamil though he could not prove it convincingly?

Western governmental organizations

Why did the Muslims on the other hand state that they had come from Arab and settled down in Sri Lanka after getting married to Sinhala women? However, that hypothesis or story did not explain why the Muslims spoke Tamil. If the Muslims are descendants of Arab fathers and Sinhala mothers they should have spoken either Arabic or Sinhala and not Tamil?

Apart from those questions one has to answer why the English appointed only one Sinhala to the Legislative Assembly with one Tamil and one Burgher member completely disregarding the percentage of Sinhala people in the country, and their history. A good hypothesis or story should not only be consistent with “facts” which are also very often dependent on the story but answer as many as questions relevant to the problem.

The Sinhala Only Act story does not answer any of the above questions but the story that the English did not want to give the proper recognition to the Sinhala Buddhists their culture and their history would answer them and is consistent with the “facts”. It is the English who created the problem, and it is they who maintain the problem using the dispersed Tamils, the Western governmental organizations, the Tamil racist parties and of course the UNP their agent in Sri Lanka with assistance from USA.

JFA condemns scribe’s beheading in Syria

August 22nd, 2014

 By NJ Thakuria Guwahati:

The abduction and murder of a foreign journalist in Syria by the militants and later publicizing the crime through the online video have shocked the conscience of media world. Journalists’ Forum Assam (JFA) from the eastern part of India has also expressed shock at the incident and urged the media fraternity of the globe to come one and all condemning the brutal act.

International media reports disclose that James W. Foley, an American photo-journalist was abducted in November 2012 from somewhere in Syria and later he was beheaded by an Al-Qaeda splinter group Islamic State.

The militants in an online video claim that the 40 years old scribe was slaughtered as an act of retribution against U.S. military intervention in Iraq. In the video posted to YouTube, a masked executioner addressed US president Barak Obama personally and threatened more bloodshed against Americans, including another captured American journalist (Steven J. Sotloff), who was also depicted in the video.

Obama has already condemning the ‘act of beheading that shocks the conscience of the entire world’ and pledged renewed determination to confront the terrorist group calling itself the Islamic State. Meanwhile, the Committee to Protect Journalists (CPJ), a media rights body has also condemned the barbaric murder of James Foley, who was kidnapped and held almost two years in Syria before the act of beheading.

“Foley went to Syria to show the plight of the Syrian people, to bear witness to their fight, and in so doing to fight for press freedom,” said CPJ chairman Sandra Mims Rowe in a statement issued from New York. According to the Reporters Without Borders (RSF), Syria remains a dangerous country for the working journalists for more than two years.

The Paris based media persons’ rights body revealed that 44 journalists have been killed in 2014 till today where the motives have been cleared that the victims were targeted because of his/her activities as a journalist.

The deadliest countries include Syria (10), Palestine (7), Ukraine (4), Philippines (3), Central African Republic (2), Iraq (3), Libya (2), Brazil (2), Afghanistan (2), Egypt (1), Colombia (1), Mexico (1), Democratic Republic of the Congo (1), Somalia (1), Bangladesh (1) and India (Tarun Kumar Acharya), claimed the RSF. “Beheading of a journalist and uploading its video online is a matter of great concern for everyone in a civil society,” said a statement issued by JFA president Rupam Barua adding that the barbarism shown by the militants should be denounced by each and every netizen with minimum humanity and moral.

A Lesson from Dr. Subramaniam Swamy to Sri Lanka’s minority Tamils and Muslims

August 21st, 2014

Shenali D Waduge

Known for his candid demeanor and straight talk, Dr. Subramaniam Swamy did not mince his words during his eagerly awaited speech at the 4th consecutive Defense Seminar held at the Galadari Hotel from 18-20th August 2014. Encapsulating the gist of Dr. Swamy’s message was the need for minorities in particular the Sri Lankan Tamils to become stakeholders of the Sri Lankan nation and not think themselves separate entities needlessly inclined towards voting for their own only or expecting and appealing for external parties to come to their aid.

What was made clear through reference to Rajiv Gandhi was that India today acknowledged the ‘mistake’ his mother Indira Gandhi made in training and aiding Sri Lankan militancy that gave birth to a host of armed Tamil movements which ultimately ended up with LTTE after LTTE had killed off all the other leaders.

Acknowledged also was that today India under Modi is happy that LTTE is no more and India is happy that Sri Lanka took the decision to ‘fight to finish’ a victory that provided ‘security for India’ that culminated in the end of the LTTE except for what Dr. Swamy termed as the ‘financial orphans’ who need to once in a while cough LTTE ideology to get allocations from the LTTE kitty now involved in numerous other international illegalities.

The next part of Dr. Swamy’s speech alluded to the elections that enabled a clear majority and established how the unification of the Hindu majority could create an outright majority. The lesson in this for minorities was very simple.

In continuously self-alienating, complaining of what is not given against not appreciating what is enjoyed, demanding what cannot be given, looking from the lens of rights without responsibilities the insinuation implied was that in the event the majority unites not only will the minorities become insignificant, the external players that have preyed upon the minorities for their own agendas will also walk away having realized that they are now irrelevant.

In what can be described as an excellent piece of advice to the minorities and relevant to both India and Sri Lanka, Dr. Swamy’s request for minorities to become stakeholders and to think strategically and not emotionally or ethnically is important and minority leaders are best advised to realize the new dynamics at play.

Expanding what Sri Lanka can accept as the new Modi doctrine is the new path that India espouses to take wherein India’s national interests would not bow down to narrow local interests. Honorable as this new shift is, the Indian Central Government reaction and action following a graphic that appeared on a Sri Lankan Government website for which an immediate apology was offered and yet for over a week an unwarranted show of misbehavior was allowed certainly questions the manner India’s Central Government remains to be haunted by State theatrics. Nevertheless, the fact that India has announced a new shift in its policy elevating itself to a newer plane has to be appreciated and commended.

India will not support a separate Tamil country

India will not come to Tamil’s defense

The most important message that Tamils need to take from Dr. Swamy’s speech was that India will not support the notion of Tamils as a separate entity. Expanding further Dr. Swamy requested Tamils not to expect India to come to the defense of Tamils. Essentially, what Sri Lanka’s Tamils need to now think is that they are not part of Tamil Nadu or India but part of the fabric of Sri Lanka. They would need to break away from the psychology that India or Tamil Nadu can come to the defense of Sri Lankan Tamils. If India’s stand on this is as Dr. Swamy projected, India would need to ensure that statements from the Centre, its officials and even State Governments do not give a different meaning or indication that India’s interests continue to rest with the Sri Lankan Tamils. Therefore, just as important as delivering the message, it would be good for Dr Swamy to ensure that India means what it says.

In drawing reference to himself as a Tamil, Dr. Swamy expressed that neither Karunanidhi nor Vaiko were Tamils but from Andhra Pradadesh and that even the Tamils of Sri Lanka were originally from Kerala/Malayali.

In drawing an example from the Presidential election, Dr. Swamy explained how he could not understand the mentality of the Northern Tamils in their argument of claiming genocide by the Sri Lankan Government while choosing as common candidate the former Army Commander and voting for him. He expanded this further in the manner how the Sri Lankan President had invited the Northern Chief Minister to accompany him to Mr. Modi’s oath ceremony but Chief Minister Wigneswaran had declined because he did not wish to accompany the President of Sri Lanka but as Dr. Swamy said the Chief Minister’s psychology was part of the problem – he was not a head of a sovereign state and should not think so either!

Thus, from the speech by Dr. Swamy, himself a Tamil, what was made abundantly clear was that the Tamils need to urgently shift their current psychology towards looking at themselves as part of the Sri Lankan family and not thinking that they are a separate entity.

Tamils of Sri Lanka are well advised to realize that with the pace with which the economic development cutting across Asia is taking place and the geopolitical security emphasis, India is now unwilling to be bogged down by domestic petty politics that have no nation-wide significance for India.

Before Tamils become irrelevant by their own actions, a lesson for Sri Lanka’s Muslims who are being taken down the same mistaken path that the Tamils first embarked on, it is no better a time for both the minorities to realize that instead of self-alienating themselves by their actions and inactions, they need to become stakeholders.

The minorities need to now think themselves as Sri Lankans putting their ethno-religious inclinations to the background and this holds the key to peaceful co-existence. Dr. Swamy showed how the unification of the Hindu majority in India at the recent election displayed that until and unless the minorities become part of the governing cycle and desiring to be part of the country’s historical heritage they would by their own actions become irrelevant with time and this is not a path that the minorities should take. The greater lesson is that external parties are ever ready to pitch in to aggravate mischief if and when they see a window of opportunity to create the destabilizing plots to their advantage, when they realize there are no windows of opportunity they would abandon the very minorities that they used like a ton of bricks. This was the bitter lesson Saddam Hussein, Gaddafi and Osama bin Laden learnt. In the larger game of politics it is nothing but a game of being used and discarded after use. 

The stand on the UNHRC investigation was also made clear by Dr. Swamy who said that India would not accept anything ‘intrusive’ and highlighted the imbalance with which the investigation was being done with LTTE only given a peripheral mention in all reports.

With India’s stand clear on UNHRC investigation, the need for Tamils to think and belong to Sri Lanka instead of thinking themselves as belonging to a separate state however looks to be a distant dream so long as Tamils allow entities like the Tamil National Alliance to drag them towards self-alienation and irrelevance.

The best example of this is the manner that 33 TNA provincial councilors have written to the UNHRC outgoing head Navi Pillai to expand the UNHRC war crimes to include the atrocities committed by SLFP and UNP Governments since 1974 to determine that genocide was committed. When Sinhalese and Muslims have been killed in their thousands there are no grounds for genocide which even Dr. Swamy mentioned in his speech. Nevertheless, the TNA demand has reverse repercussions for it includes virtually all of LTTE’s crimes and would also help to confirm and establish the LTTE-TNA link and thus with the LTTE ground leadership no more it would certainly help establish the argument that if LTTE is found guilty of crimes the TNA leadership must take accountability.

There is much for the minorities to ponder over amongst themselves and the need to delink themselves from ethno-religious minority political parties is a good starting point for these parties funded by mischief operators will take the ordinary people to devastation as can be seen in other parts of the world.




‘LANKA’S VICTORY, OUR SECURITY’ – Dr. Subramanian Swamy

August 21st, 2014

CHAMINDA PERERA Courtesy The Daily News

India will not accept any inquiry against SL

Sri Lanka’s issue not ethnic, but linguistic

Chairman of the Bharatiya Janata Party (BJP) Committee for Strategic Action and Leader of the Janatha Party Dr. Subramanian Swamy yesterday said Sri Lanka’s victory over terrorism helped ensure the security of India too. “Not only that Sri Lankans have started to live in normalcy without fear but a major national security goal of India was also achieved as a collateral gain by Sri Lanka’s victory over the LTTE,” he said. Swamy added that reconciliation will go a long way if Tamils as a bloc do not vote against Sinhala candidates at the forthcoming elections.


“We will not accept any inquiry against Sri Lanka from any quarter.

“No genocide has taken place in Sri Lanka,” Dr. Swamy emphasized. He was addressing the delegates at the Defence Seminar 2014 in Colombo yesterday.

The Janatha Party leader said that India’s foreign policy will be formulated with national interests in mind. India will always place its own national interest above the interests of Provincial governments.

Swamy said that issue in Sri Lanka is not an ethnic issue but purely an issue related to linguistics.

“Patriotic Indians do not consider the core issue of the Sri Lankan strife as connected to ethnicity as the West is prone to project, but that it was a linguistic one,” he said.

He said that he has never been able to understand the attitude of the Tamil people who adopted former Army Commander Sarath Fonseka as a candidate at the last Presidential election while leveling baseless allegations that the army committed genocide in Sri Lanka.

“I have never been able to understand the Tamil attitude in Sri Lank particularly in the North.

The Tamils who kept on telling me that that the army committed genocide have selected the Commander of Army as their candidate,” he said.

Swamy queried as to how the Commander of the Army was not aware of a genocide if it had been perpetrated.

“How is it possible that the Commander of Sri Lanka Army knew nothing about the human rights atrocities carried out by the Sri Lankan army and President Rajapaksa would alone be responsible for them.

The Janatha Party Leader added that no genocide had taken place in Sri Lanka during the conflict and even the UN has not said that Sri Lanka has committed genocide.

“It is a group of people with vested interests based in London who are trying to propagate this ideology,” he said.

Ambassador Aryasinha Identifies Global Challenges to Sri Lanka as a Rising Nation

August 21st, 2014

Permanent Mission of Sri Lanka Geneva

Sri Lanka’s Permanent Representative to the UN in Geneva Ravinatha Aryasinhahas said, “while we have defeated the LTTE in Sri Lanka, the organization, its ideology and its operations are very much alive in a number of Western countries. Immediately, this remains a challenge to speeding up the pace of reconciliation in Sri Lanka, and eventually, a potent danger to Sri Lanka as a rising nation”.

Addressing the session devoted to the global challenges to Sri Lanka as a rising nation at the Army Seminar 2014, he said “besides the socio-economic challenges to Sri Lanka that emanate from the global sphere which has already been exhaustively analyzed in the keynote address, there were three sets of  global challenge Sri Lanka would face as a rising nation. First the actions of some states in the international system, second those arising from the actions of sections of the Sri Lankan Tamil Diaspora and third the challenges emanating more specifically from the hardcore LTTE remnants presently spread across various parts of the world”.

He observed that even as most countries have acted with understanding and have respectfully shared concerns and been able to contribute to the processes of reconciliation in a tangible manner, unfortunately particularly a few Western countries fuelled by political motivations and electoral compulsions have continued to relentlessly pursue Sri Lanka. As Sri Lanka moved consistent with the recommendations of the LLRC, and has continued to remain fully engaged with all UN agencies including the Human Rights Council and the OHCHR, as well as its global partners international and non-international, these countries have constantly shifted the goal posts on human rights related concerns.

Ambassador Aryasinha said “it has been Sri Lanka’s long standing plea that all countries do not provide any political or symbolic support to the abuse of their liberal systems using various pretences by those pursuing separatism in Sri Lanka, that they  proscribe all LTTE front organizations and maintain strict vigil over the activities of their operatives, and continue to bring to justice those violating the law”.

He observed “that it is noteworthy that even while the political establishments in key Western countries where the Sri Lankan Tamil diaspora provide an important vote base in marginal constituencies have in recent years turned some what of a blind eye to activities of diaspora organizations drawing superficial lines between known LTTE terrorists and Sri Lankan Tamil Diaspora LTTE front organizations and activists engaging in similar activity, it is clear that the law and order and criminal justice systems in these countries however have not been fooled”.

He said, “even if one does not necessarily want to help Sri Lanka, it would be in their own enlightened self interest to make a concerted effort to isolate from the rest of the respected Sri Lankan Tamil expatriate community, the LTTE hardcore and pro- LTTE elements who have the propensity to cause harm. Acting on such groups is imperative, because today a threat to another country, would tomorrow be a threat to oneself. And particularly with organizations like the LTTE, which have in the past shown the prowess for catastrophic actions, it is very important that we learn the lessons from history and do not let history repeat itself”.

 UN Permanent Representative Identifies Three Potent Dangers to Sri Lanka

(Full statement )

“While we have defeated the LTTE in Sri Lanka, the organization, its ideology and its operations are very much alive in a number of western countries. Immediately, this remains a challenge to speeding up the pace of reconciliation in Sri Lanka, and eventually, a potent danger to Sri Lanka as a rising nation,” so observed Mr Ravinath Aryasinha, Ambassador / Permanent Representative of Sri Lanka to the United Nations in Geneva, Consul General of Sri Lanka to Switzerland, Ambassador for Sri Lanka to the Holy See, in his opening remarks to the Session Three on Day 2 (Aug 19) of the Army organized ‘Defence Seminar 2014’ as the Chairperson.

“It is noteworthy that even while the political establishments in key western countries where the Sri Lankan Tamil diaspora provide an important vote base in marginal constituencies, have in recent years turned somewhat of a blind eye to activities of diaspora organizations, drawing superficial lines between known LTTE terrorists and Sri Lankan Tamil Diaspora LTTE front organizations and activists engaging in similar activity, it is clear that the law and order and criminal justice systems in these countries however have not been fooled.”

Here follow the observations Mr Ravinath Aryasinha made to the forum:

“I am indeed honoured to have been invited to chair this session and wish to thank the Commander of the Army Lt. Gen. Daya Ratnayake for allowing me to join you today.

I wish to congratulate Secretary/Defense Mr. Gotabhaya Rajapaksa who conceptualized this series of conferences, and all those who have operationalized it. This not only helps remember the suffering the Sri Lankan people endured with resilience for over 30 years and overcame following the defeat of terrorism on 19 May 2009, but  also provides an opportunity to reflect on facets of development in Sri Lanka that have been made possible, essentially due to this very defeat of terrorism. Sri Lanka’s achievements over the past 5 years also provides confidence and hope to those countries that continue to face the threat of terrorism, that with political commitment and dedication – as shown by the Government of President Mahinda Rajapaksa – a country can indeed see light at the end of the tunnel.

As I chair this session devoted to the global challenges to Sri Lanka as a rising nation, the central thought that strikes me is that, besides all that has been said over the past two days on the clear relief within Sri Lanka and the region since May 2009, that the entire world is a safer place today because of the defeat of the LTTE. This is a truism of which the significance is not fully appreciated by some countries.

This is no exaggeration, for not too long ago the FBI regarded the LTTE to be the “world’s most ruthless terrorist organization”, with some 54 offices worldwide, a merchant shipping fleet, a significant sea fighting and a rudimentary air capacity, and was known to be involved in drug and weapons trafficking, money laundering, financing of terrorism, human smuggling and cyber terrorism. It is this fear of the LTTE that led to it being proscribed in over 30 countries including India, USA, UK, Canada, and EU member states. The seriousness of the challenge the LTTE posed to the global community is clear in the ironic situation that since the LTTE leadership was militarily defeated, while there has been limited counter terrorism action in Sri Lanka since that time, that in counter-terror operations in Europe since the end of the conflict some 32 LTTE activists have been arrested, while an additional 21 have been convicted.

Besides the socio-economic challenges to Sri Lanka that emanate from the global sphere which has already been exhaustively analyzed in the keynote address yesterday, I see three sets of  global challenge Sri Lanka would face as a rising nation. First the actions of some states in the international system, second those arising from the actions of sections of the Sri Lankan Tamil Diaspora and third the challenges emanating more specifically from the hardcore LTTE remnants presently spread across various parts of the world.


Even as most countries have acted with understanding and have respectfully shared concerns and been able to contribute to the processes of reconciliation in a tangible manner, unfortunately particularly a few Western countries fuelled by political motivations and electoral compulsions have continued to relentlessly pursue Sri Lanka.

As Sri Lanka moved consistent with the recommendations of the LLRC, and has continued to remain fully engaged with all UN agencies including the Human Rights Council and the OHCHR, as well as its global partners international and non-international, these countries have constantly shifted the goal posts on human rights related concerns.

Initially it was by expressing fears that GOSL will not clear landmines.

Subsequently that the displaced would indefinitely be confined to the IDP welfare centres.

Later it was that the ex-LTTE combatants will never be released.

That the emergency regulations should be removed.

That though released from the welfare centres they would not have sufficient
housing, livelihood and infrastructure facilities.

That the LLRC report would be an eye wash and would never be implemented.

That the Northern Provincial Council elections will not be held.

As each one of these pessimistic forecasts by the prophets of doom were proven false through tangible delivery by the Government of Sri Lanka – questioning of the events of the ‘last phase’ of the conflict which had largely been at the periphery, has been brought centre stage. There has also been disputing of the troop strength required in the former conflict affected areas, as well as actions intended to test the limits of the delicate balance of rights and duties that prevail in this democratic, multi-ethnic, multi-religious polity through external interventions.

There are many theories as to why some of these countries might be doing so, but none of them sufficiently explains the double standards, the disproportionate focus and in some instances the almost obsessive manner in which some of the key drivers of action against Sri Lanka operate. This has more often been done in tandem with extremist sections of the Sri Lanka Tamil diaspora, as well as certain NGOs and a few media personalities with a vested interest. It has resulted in the highly politicized recent resolutions before the Human Rights Council, as well as the ongoing OHCHR investigation – which has from its inception exceeded its mandate and is being conducted in an arbitrary manner.

Sri Lankan Tamil Diaspora

In discussing global challenges to Sri Lanka as a rising nation, a key variable which poses both an opportunity as well as a challenge, no doubt is the Sri Lankan Tamil diaspora (SLTD) resident abroad, and I hope the speakers who follow me would address this issue in more detail from their respective vantage points – in Europe, Africa and South East Asia.

It is important to note that the SLTD, who not only during the height of the LTTE campaign but continue to be victims of extortion, are today no monolith. A bulk of the Sri Lankan Tamil population living abroad have used the new found peace in Sri Lanka to eschew extremist ideas and to seek to re-engage with their roots back home. Since 2009, considerable numbers of the Sri Lankan Tamil Diaspora have visited their home towns in the North after many decades, while some have also invested in Sri Lanka and have extended a hand of friendship even towards the Government of Sri Lanka.

However at the same time, as those of you from the security establishment are familiar, within the Sri Lankan Tamil Diaspora there also continues to remain a small but vociferous group of activists working through Tamil front organizations, who are intent on seeking to vilify Sri Lanka and prolong the separatist struggle. Among them are also some 2nd generation Tamil youth, who never experienced the real horror of the conflict suffered by all Sri Lankans over the past 30 years, but who see this opportunity as one to be exploited as ‘political entrepreneurs’, as many other diaspora communities have also sought to do over the years. Working with a plethora of international non-governmental organizations, interest based groups and sections of the media, these front organizations bearing a multitude of pseudonyms, seek to provide the interface between the LTTE and the Sri Lankan Tamil diaspora community. Under the guidance of paid international political and legal advisers, they are carefully adjusting to stay below the counter terrorism radar by distancing themselves from the terrorist past of the LTTE and instead focusing on humanitarian and political causes, thereby are seeking to perpetuate the ideology of the LTTE and to rehabilitate the image of struggle, while providing a via media for propaganda and fund raising to continue unabated, in order to be able to keep the pot boiling in Sri Lanka. An integral part of this activity is also the mushrooming of the extremist Madrassa type  “Tamil Cholai” (language schools) that are fermenting radicalization of youth and the glorification of terrorism and martyrdom across key Western countries. An estimated 20,000 Tamil students between the ages of 4 and 21 years study in more than 300 “Tamil Cholai‟ (language) schools functioning in Europe under different names, which receive host government funding in some cases, but in actuality are directly or indirectly administered by the LTTE and generates their own funds. In addition, students of these schools are forced to participate in propaganda events organized by the LTTE and its front organizations.

Hardcore LTTE remnants

As it moves on the path of reconciliation, Sri Lanka has for long maintained that although the LTTE has been militarily defeated in Sri Lanka in May 2009, its overseas network which includes a number of trained cadre, funded by some sections of the expatriate Tamil community, continues to remain in place, posing the greatest medium and long term security challenge to Sri Lanka and the region. This assessment has been shared by India, as well as by many other countries, which have continued to keep the LTTE on the proscribed terrorist list. The recently released EU Terrorism Situation and Trend Report 2014 (TE-SAT 2014) of the EUROPOL observes that “LTTE networks remain in numerous countries, and continue to attempt to rebuild their structures and operating capabilities, especially via fundraising and money laundering”. It notes that “in Switzerland, for instance, police continued to investigate the activities of a number of former LTTE members. The investigation focused primarily on operations aimed at channelling funds collected on Swiss territory to Sri Lanka”.

This is not the Government of Sri Lanka that is making this comment, but Europol which is the European Union’s law enforcement agency that that says so.

Though nipped in the bud as a result of Sri Lanka’s good intelligence coordination within and outside the country, the vulnerability such actions could pose was made clear when in March 2014, investigations confirmed that a series of activities aimed at enabling a resurgence of terrorism in Sri Lanka were coordinated by a broader network of LTTE operatives functioning from overseas. Three LTTE operatives who were overseas and had returned to Sri Lanka were found to have been actively involved in the reorganization of the terrorist organization in the North. They were involved in the recovery of arms caches, planning to assassinate high profile targets in Colombo, re-establishing the intelligence network, recruiting unemployed youth and rehabilitated ex-combatants and collecting information on potential targets including in other provinces, with the intention and attempts to carry out terrorist acts in the country. Investigations revealed that funding for such activities came from Europe and were being transferred using an illegal system of money transfer widely used in the subcontinent. It was also revealed that many safe houses, vehicles and other resources required for resurgence of the terrorist group had been procured by them using this money. That this plot was unearthed and dealt with effectively is to the credit of the defense establishment of Sri Lanka, but we must all remain vigilant of the next such attempt.

In order to arrest this trend in a comprehensive manner, also in March 2014, the Government of Sri Lanka took measures to list entities and persons under UN Security Council Resolution 1373 who were, believed on reasonable grounds, to be committing, attempting to commit, facilitating or participating in the commission of acts of terrorism. This order designating entities and persons was undertaken following several years of consideration of information and monitoring of their activities.

There have been several actions by the law enforcement authorities both in Sri Lanka and abroad before, as well as after the recent military action, under UNSC Resolution 1373. In May 2014, the Malaysian authorities immediately took action, at the request of the Government of Sri Lanka, to extradite 3 key LTTE operatives arrested by them who are wanted in relation to terrorism related offences in Sri Lanka, and more deportations have followed. Given that these operatives had been designated as refugees by the UN High Commissioner for Refugees, it is imperative to ensure that the UN system does not fall prey to manipulations by terrorist groups.


While we have defeated the LTTE in Sri Lanka, the organization, its ideology and its operations are very much alive in a number of Western countries. Immediately, this remains a challenge to speeding up the pace of reconciliation in Sri Lanka, and eventually, a potent danger to Sri Lanka as a rising nation.

Sri Lanka’s long standing plea is that all countries not provide any political or symbolic support to the abuse of their liberal systems using various pretences by those pursuing separatism in Sri Lanka, that they  proscribe all LTTE front organizations and maintain strict vigil over the activities of their operatives, and continue to bring to justice those violating the law.

It is noteworthy that even while the political establishments in key Western countries where the Sri Lankan Tamil diaspora provide an important vote base in marginal constituencies have in recent years turned some what of a blind eye to activities of diaspora organizations drawing superficial lines between known LTTE terrorists and Sri Lankan Tamil Diaspora LTTE front organizations and activists engaging in similar activity, it is clear that the law and order and criminal justice systems in these countries however have not been fooled.

Whether countries at the political level choose to do so and abide by the conventions they signed up to defeat terrorism particularly in the aftermath of 9/11, or else will continue to allow such persons to exploit liberal systems is a question those countries must answer to.

But I’d dare to say, that even if one does not necessarily want to help Sri Lanka, it would be in their own enlightened self interest to make a concerted effort to isolate from the rest of the respected Sri Lankan Tamil expatriate community, the LTTE hardcore and pro- LTTE elements who have the propensity to cause harm.

Acting on such groups is imperative, because today a threat to another country, would tomorrow be a threat to oneself. And particularly with organizations like the LTTE, which have in the past shown the prowess for catastrophic actions, it is very important that we learn the lessons from history and do not let history repeat itself.

It is ladies and gentlemen like you from across the globe being conscious in your own work of the dangers this presents not only to Sri Lanka, but to the region and to the international community at large, that could help avert it and bring true peace and prosperity to Sri Lanka as well.

I thank you.”



අපි කවුද ……….අපට වෙච්ච දේ ………තවත් ටිකක්

August 21st, 2014

ධර්මසිරි සෙනෙවිරත්න

මහනුවර මඟුල් මඩුව ක්‍රිස්තියානි පල්ලියකට පරිවර්තනය කිරීමට  හෝටන් ආණ්ඩුකාරයා  එංගලන්තයෙන් අවසර ඉල්ලා සිටියේය –1826  02  26  ලිපිය.සිංහලයන් බල වත් ලෙස විරුධ්ධවේයය් බියෙ න්  එය එංගලන්තයෙන් ප්‍රතික්ෂේප විය. —බෞද්ධ කොමිෂන් වාර්තාව්වේ 66 . පසුව ඒ වෙනුවට පන්සල් ඉඩමකම බෞද්ධ මුලින්ම  ශාන්ත පෝල්  පල්ලිය ඉදිකරන ලදී.
එම් .f ප ගසන් ගේ “ලංකාව  1903 දී “””. 1903 9 12——-“යම් කිසිවෙකුට රක්ෂාවක්  දීමට පෙර ඔහු විසින් ක්‍රිස්තියානි ආගම පිළිගත යුතුය”‘ යන ප්‍රතිපත්තිය නිසා ස්වදේශිකයන් තුල වංචනික ගති ඉක්මනින්ම තහවුරු වී වංක ජාතියක් ඇතිවීමට  කොතරම් හේතුවීද යත් ලංකාවේ සමහර පෙදෙස්වල”‘ආණ්ඩුවේ ක්‍රිස්තියානි”” හෙවට් ”බෞද්ධ  ක්‍රිස්තියානි  යන නාමය මෙකල පවා ව්‍යවාහාරයෙහි පවතී “”—බෞ  කො වාර්තාව 1පිටුව
එම පොතේ c 2පිටුව——–මිෂනාරි වැඩ අතුරෙන් ඉතාමත්ම නොවරදින  සාර්ථකම  .. දෙයක් නම් විශේෂයෙන්ම ගෑනු  ළමයින් සඳහා  නේවාසික පාසල් හැදීමය.””  වාර්තාවේ 19 පිටුව. .””‘මෙයින්  අදහස් කලේ අනාගත අම්මල ක්‍රිස්තියානි කිරීම හොඳම ප්‍රතිඵල දෙන බවය් .   ”””” ලංකාවෙන් බුදුදහම තුරන් කරගත හැකිනම්  එහි රාවයෙන් බුරුමය සියම ආදී රටවලද පැතිරී ඒ රටවලින්ද බුදුදහම තුරන් කල හැකිවනු අතය්    මේ පොතේ එම පිටුවේම සඳහන්ය.–වාර්තාවේ 19 පිට..
1931 කෘෂිකර්ම අද්යක්ෂක w  youngman  ගේ වාර්තාවේ— ලංකාවේ  ගොවිතැන් වියදම් ක්‍රම වියදම් අධිකය .පිටරටි හාල් ගෙනවිත් දීම වඩා ලාභය එහෙත් ගොවියාගේ ශ්‍රමය යෙදවීමට වෙනත් විකල්පයක්  නැති නිසා  ලංකාවේ සහල් නිෂ්පාදනය නතර කිරීමට මගක් නැත…..””   ඔවුන්ට අවශ්‍ය වුයේ ලංකාවේ ගොවිතැන නැති කිරීමට බව පැහැදිලිද?…………… සුද්දාගේ මතයේම මෙන්න ——  කළු සුද්දෙකුත් .——–ලලිත් ඇතුලත් මුදලි   විවරණ සඟරාවට දුන් සාකච්චාවක්…”අපේ රටේ සහල් නිෂ්පාදනය  මිල අධික වැඩක්. පිටරටින් ඊට වඩා අඩු මිලට  සහල් ගත හැකිය.””””
   ඇලෙන හාල් ගත හැකි තමය් සුද්ද මේවා අපට  කැවීම  තේරුම් ගත හැකිය එහෙත් සිංහලයෙක් ? දේශපාලනඥය මෙවෙ කියන විට  මිනිස්සු  ඉල්ලන්නේ  මොනවා හෝ අඩුවට දෙන දේවල්ය. රටට වෙන විපත  ගැන රුදාවක් නැත.
 ඔබ දන්නා වාද  ….. —–කොළඹ -පුත්තලම පාරේ  ආනමඩුව දෙසට යනවිට  මහවැව හිරිපිටිය දිගාවැව  ආදී වැව් 24 ක්  දෙකඩ වනසේ පාරවල් තනා ඇති බව  වතුර පිරෙන්නේ වැවෙන් බාගයකට නිසා  ගොවිතැන විනාෂාවේ මේවා හිතා මතාම කල දේවල්ය.
1816 අප්‍රේල් මා සයේ දී උව පළාත ගැන  එංගලන්තයට ලියූ බ්‍රවුන්රිග් ආණ්ඩුකාරය  මේ පලාතෙන් ඉන්දියාවටද සහල් දිය හැකියය් කියය. .1818 විමුක්තිසටන විනාශකිරීමෙන් පසුව ඔහුම මේ පළාත ගැන මෙසේ කියය් .””‘සියලු වාරි මාර්ග  විනාශ කර දමා ඇත. පලතුරු පිරුනුගස් කපාදමාතිබේ. අවුරුදු 18 ට වැඩි වයසේ සිටි සියලු  මිනිසුන් මරණයට පත් කර ඇත, ඌව  සහ   වෙල්ලස්ස යන දෙපලාතෙන්ම බිත්තර වී  පවා සොයා ගැනීම දුෂ්කරය.”””””‘…සුද්ද කල විනාශය සුද්දආම උන්ගේ මහා උන්ට කියන්නේ එසේය.  එහෙත් අපේ සමහර  උන්අදත් කියන්නේ සුද්ද  ආවේ නැත්නම් නුවර මිනිස්සුන්ට කොළඹ බලන්නටවත් නොහැකිවන බවය් . සුද්දා නැත්නම් අපි වැද්දෝ  බවය්.
 කඳුකරයේ කැ ලෑ  කපාගත් සුද්දෝ රුහුණේ බත් පාත්‍රය නමින් හැඳින්වූ  කුඹුක්කන් ඔයේ වගා කල අක්කර 60,000 මහා වෙල් යා ය අභය භූමියක් බවට හරවන ලදී එය අද යාල  ය..වෙල්පත්තුව නම් වූ කළා ඔයෙන් හා මෝදර ගම ආරු ගංගා වලින්  ජලය ගෙන බන්දිනලද වැව් වල ජලයෙන් වගාකළ මහා වෙල් යයද  අභය භූමියක් කරන ලදී  වතු වගා සඳහා කැ ලෑ   එළිකිරීම නිසා  වැසි අඩුවී  වී වගාවට ජලය හිග වීම ඒ දිනවලම සිදුවිය . මේබව නුවර එලිය දිත්රික්කයේ 1884  පාලන  වාර්තාවෙන් බෝම්ගට්නෙර් ද  1889 වාර්තාවෙන් ලමසුරියර් ද  පෙන්වා ඇත  1884 04  15 දින සෝවර්ස් විසින්  පොල්වත්තේ ප්‍රථම ස්කාගාරය  විවුර්ත කර මුලදී නොමිලේ  අරක්කු දී මිනිස්සු බීමත් කමට පුරුදු කරනලදී.—-ලංකාවේ පනස් වසක්  පොතේ මේජර්  ස්කිනර්  මේ ගැන මෙසේ කියය”” අවුරුදු කීපයකට පෙර සියයට එකෙකුවත් මත්පැනට පෙළඹවිය නොහැකි ඇතැම් දිස් තිරි රික්කවල ගම්වාසීහු  මත්පැනට කෙතරම් පුරුදුවුනාද කියතොත්  පැ සීගෙන එන අස්වැන්න උකසට තබා බීමට පුරුදුවූහ….””’  උඩ රැ ටියා   බීමට ඇබ්බැහිවීම ගැන  බ්‍රතාන්ය රජය වගකිවයුතු බව  ග්රෙගරි  ආණ්ඩුකාරය 1872 දී  ප්‍රකාශ කළේය.
1818 විමුක්ති සටන ගැන කමිටුවේ  දී මේජර් ස්කිනර් —– ප්‍රශ්නය— සිංහලයන් සාමාන්න්යයෙන්  ශාන්ත නීතිගරුක මනුෂ්‍ය වර්ගයක්ද?
පිළිතුර—- ඉස්සරනම් එහෙමය්. අප සමග සබඳකම් පැවැත්වීමෙන් ඔවුනට හිරිහැර පීඩා ඇතිවූ නිසා  දැන් සාමාන්න්යයෙන්  එසේයය් කිව නොහැකිය් ..
අපට කල දේ ද යය්  මා ප්‍රශ්න කලේ එනිසය් හැකිතරම් වචන අඩු කර ලියන නිසා  රසවත් බවෙන් අඩුය.මෙය සාරාංශයක් පමණි
මතු සබැඳේ .         

වාරියපොලදී ගුටි කෑ සෙල්වා පොලිස් අත්අඩංගුවට

August 21st, 2014


පසුගිය සෙනසුරාදා වාරියපොල බස් නැවතුමේදී තරුණියක් විසින් තරුණයෙකුට පහු දෙන අයුරු අන්තර්ජාලය පුරා වේගයෙන් පැතිරී ගියේය.

සිද්ධියට සම්බන්ද මධු නමින් හඳුන්වා ගත් තරුණිය තිලිණි ඉමල්කා, තරුණයා පී. චන්ද්‍රකුමාර නොහොත් සෙල්වා හා අසල සිටි පුද්ගලයා වූ බස් නැවතුමේ වේලා සටහන්කරුවෙකු වන ඩබ්. ජයසිංහ මාධ්‍ය වෙත අදහස් පල කරයි.

සෙල්වම් අදහස් පල කරන්නේ මෙසේය.

“මම රැකියාවට නගරයේ කුලී වැඩ කරනවා.එදත් මම කුලී වැඩක් බලාපොරොත්තුවෙන් බස්නැවතුම්පොල අසලට වී සිටින විට මට පහර දුන් තරුණිය තවත් යාළුවෙක් සමග වැසිකිලියට ගොස් එමින් සිටියදී මට හමු වුණා.

ඇය ඇඳුම් ඇඳ සිටියේ ඇඟටම තද වෙන ආකාරයට ඩෙනිම් කලිසමක සහ අත්වල කොටසක් පෙනෙන ආකාරයට පෙනෙන බ්ලවුසයක්. මම ඒ ඇඳුම බලලා කිව්වා ‘මිස් ඔය ඇඳුම ඔයාට ගැලපෙන්නේ නෑ නේද’ කියලා. තමුසෙට මොකද කියලා එයා මට රවාගෙන ගියා.

ඉන්පසුව ඇය බසයක නැගලා සිටිනවා මම දුටුවා.ඒ වෙලාවේ මම සිටියේ බස්නැවතුම්පොළ ඇතුළෙයි. ඇය මා දැකලා එක පාරටම බස් එකෙන් බැස මා ළඟට ආවා.ඇවිත් ‘උඹට මොකක්ද මගේ ඇඳුම ගැන තියෙන රුදාව කියා මගේ කම්මුලට පාරක් ගැසුවා. මම එහෙම ගහනකොට ‘මිස් මට සමා වෙන්න, මගේ අතින් වැරදි දෙයක් කියවුණා නම් මම සමාව ඉල්ලනවා’ කියලා කීවත් ඇය මට දිගින් දිගටම බනිමින් මගේ කම්මුලට ගැහුවා.

නමුත් මම ඉවසාගෙන සිටියා. පිරිමි අපි ගෑනුන්ට ගහන සිරිතක් නෑනේ. සමහරවිට මම ඇයට ගැහුවා නම් ගැනියකුට ප්‍රසිද්ධියේ ගැහුවා කියලා පොලීසියට අරන් යන්න තිබුණා.මේ නිසයි මම ඉවසුවෙ. මම ඇයට එහෙම කිව්වේ එහෙම කීම අත්‍යවශ්‍ය බව සිතූ නිසයි.”

පසුගිය සෙනසුරාදා දිනයේ වාරියපොල බස් නැවතුම් පොලේදී තරුණියගේ පහර දීමකට ලක් වූ සෙල්වා හෙවත් රොබට් දාසන්ලාගේ චන්ද්‍ර කුමාර පොලිසිය විසින් අත්අඩංගුවට ගෙන ඇතැයි වාර්තා වේ. 30 හැවිරිදි සෙල්වා වෘත්තියෙන් පොල්කඩන්නෙකු වන අතර ඔහු සිව් හැවිරිදි දියණියකගේ පියෙකි.

මධු සහ ජයසිංහ මාධ්‍ය වෙත දැක් වූ අදහස්..

Original Report

අපි කවුද අපට වෙච්ච දේ …… අමතර පැහැදිලිකිරීම්

August 21st, 2014

ධර්මසිරි සෙනෙවිරත්න 

හෙට්ටිආරචිචි  විසින  පෙන්වාදී ඇති  ආදී හෙළ වචන වල ——– බද   යන්න බඩ  විය යුතුය
ගෛගර්  ලංකා ඉතිහාසය  ගැන කල ප්‍රකාශය 1908 දී ආනන්ද කුමාරස්වාම්ය් මධ් ය කාලීන සිංහල කළා  කෘතියේ පිටු අංක 2 දක්වා ඇත.උඩරට ගැමියාගේ අවංක භාවය   ගැන 19 පිටුව බලන්න.අනුරපුර සුදු දිසාපති වාර්තාව—එහිම 19 පිටුවෙත්  manual .north  central  province  43 පිටුව …
නුවර කලාවිය වැසියන් ශාන්ත බව ලියු brodi  ගේ සටහන ම .සිං . කලා  20 පිටුව හා රාජකීය ආසියාතික සමාගමේ ලංකා සඟරාවේ 111.  161 පිටුව .. පවුල් පිලිබඳ ඇල්ම   ගැන davi 1821 මුද්‍රිත ලියූ ලංකාවේ සංචාරණ   හි 289 පිටුව( ඩේවි  දුටු ලංකාව) හා ම.සිං කළා. 20 පිටුව—- මේ පොතේ සිංහල මුද්‍රණය 1962.
මේ ඔබහේ විමතීන් දුරු කිරීම පිනිසය් .
අපට වෙච්චදේ  වචනය සමගම අපට කලදේද  යන්නද සඳහන්ය   කලදේ නම්  ඉන්පසු කලයුත්තේ කුමක්ද යන්න  ගැන සිතිය යුතුය  අන්න එතනට එන්නටය් අපි කුමක් කල යුතුද යන ඉදිරි කොටස . තවම මම ඒ  ගැන ලියා නැත .පසුතැවීමක් අදහස් කර නැත.
   ආනන්ද කුමා….———
            ””උගත් යය සම්මත වූවන්  සියරටේම ආගන්තුකයන් කරන සම්පූර්නයෙන්ම ව්‍යාජ අස්වාභාවික අධ්‍යාපනය ක්‍රමයක් ;;”” ඉංග්‍රීසින් විසින් ඇතිකළ බව    258 පිටුව””””””””””රාජකීය විද්‍යාලය  දෙන අධ්‍යාපනය වැනි ‘ඉංග්‍රීසි අධ්‍යාපනයක ‘ පිහිට ලබන “”උගතා “” තමාට විශේ සයෙන් වැදගත්  අගනා සියල්ල ගැන කිසිත් නොදන්නෙකු වීමත් ලෝකය ගැන තමන් දන්නා දෙය පමණක් නොව  ඉතිහාසය හා අන් මිනිසුන්ගේ සිරිත් විරිත් පිළිබඳව තමන් උගත් දෙය පවා අනුනට දීමට අපොහොසත් වීමත්  විශේෂයෙන් අභාග්‍ය සම්පන්නය….””””පිටු ව 51.
1807  02 28 මේට්ලන්ඩ් ආණ්ඩුකාරය  මාතර ඒජන්ත ඊඩ්න්  ට ය වූලිපියක  කොටසක්—-“”මම  ඔබට තවත් කරුණක් කියමි . එය ක්‍රියාවේ යෙදිය යුත්තේ පරිස්සමින් නුවනින් හා ඒ දෙකටම වඩා රහසිනි …. මම සංඝාධිකරණ මණ්ඩලයක් පිහිටුවමි..එසේකරන්නේ බුධ්ධාගමටත් ඔවුන්ගේ සිරිත් විරිත් වලටත් මහත් ගවුරවයක් අප දක්වන  බව මහජනයාට හැඟවීමටය  දෙවනුව සංඝයාගේ සහයෝගය ආණ්ඩුවට ලබාගැනීමටය තුන්වනුව මුදලිවරුත් සංඝයාත් අතර විශ්වාසය  පාලනයට අහිතකර නිසා එය නැති කර දැමීමටය ….—–බෞද්ධ කොමිෂන්  සභා වාර්තාව පිටුව 47
මතු සබැඳේ …..

Exposing the Lies: Why the ‘Joint Statement’ between Sri Lanka and UN Secretary General is continuously referred to

August 21st, 2014

Shenali D Waduge

There is a reason why there is constant reference to a supposed ‘joint statement’ issued between Sri Lanka and the UN signed by the Sri Lankan President and the UN Secretary General. The effort is to create a notion that a ‘contract’ prevails as a result of that ‘joint statement’ binding enough to warrant the appointment of the Panel of Experts, to make public their report, to have that report form the basis for the Resolutions and provide the foundation on which the UNHRC head could carry out an investigation against Sri Lanka. Obviously, a lot of minds and hours had gone into contriving the masterplan. The question, next needs to be asked is how valid and legal is this masterplan?

Firstly, what needs to be accepted is that an investigation against a UN member state can take place based on the following scenarios:

  1. If it is endorsed by the UN General Assembly
  2. If it is endorsed by the UN Security Council
  3. It can also be done as a self-initiative by the UN Secretary General based on 2 criteria:
  4. UN Charter Article 99 which says “The Secretary General may bring to the attention of the Security Council any matter which in his opinion may threaten the maintenance of international peace and security.”
  5. Based on a contract or an agreement with the country in question.

 We are well aware that NONE of the reports to date has been either endorsed, approved or commissioned by either the UN General Assembly or the UN Security Council.

As for UN Charter Article 99, though Ban-Ki Moon’s advisors contemplated this option, it was set aside for the simple reason that the UN Security General had no basis to commission a report because the situation in Sri Lanka posed no threat to ‘the maintenance of international peace and security’. With the conflict over, LTTE ground force eliminated Ban-Ki Moon would have looked a fool to suggest a report citing Article 99. Even Sri Lanka’s worse critic will not be able to provide a single example of how Sri Lanka’s ‘accountability process’ can pose a threat to international peace!

Therefore, the next option was to entice Sri Lanka and lure it to agreeing to a ‘contract’ that would attempt to bind the country to enable an investigation to be conducted. We can but wonder how many of our own officials would have been enticed or manipulated into this deal in accepting to go with the flow in what has turned out to be a devious plan to craft out a war crimes investigation against Sri Lanka and select leaders.

The projected ‘contract’ being promoted as prima facie case to establish the UNSG’s right to appoint a panel to investigate Sri Lanka is based on a flimsy concluding para to a joint statement signed on 23 May 2009 after he arrived in Sri Lanka within days of the conclusive defeat of the LTTE.

That flimsy sentence in the joint statement reads thus:

The Secretary General underlined the importance of an accountability process for addressing violations of international humanitarian and human rights law. The Government will take measures to address those grievances (Nowhere does the Sri Lankan Government commit to undertaking an investigation nor does the GOSL agree to an international investigation)

Let’s not fool ourselves into believing these lines equate to a contract.

These lines have absolutely no legal basis to argue as a legal contract between Sri Lanka and the UNSG that Sri Lanka has undertaken to even do a domestic inquiry.

Nevertheless, we should begin to understand the reason for the inundated reference to the ‘joint statement’ and attempting to project it as a ‘contract’ that the GOSL has breached and violated that warranted the UNSG to take action by establishing a Panel of Experts and thereafter collaborating with the UNHRC to kickstart the Resolutions and ultimate investigation. Every step of the exercise resonates a scheme, a manipulation, lies and unethical practice within the halls of the UN.

The manipulative nature of the UNSG’s office in collusion with the UNHRC office needs to be publicly exposed.

Far too many statements have been made public without scrutiny and international condemnation. 

Failure of Sri Lankan officials to stand up for what is right and on behalf of their country over diplomacy and fear of upsetting fellow nations has led to the abysmal situation Sri Lanka now has fallen into.

Why should anyone feel shy to tell the truth if the truth needs to be told?

Why would any country feel upset if they too stand for truth and wish to be part of honest governance?

Why were statements like  “In March 2010, in the absence of Government initiative on the issue, the UN informed the Government and Member States of plans to establish a UN Panel of Experts on accountability in Sri Lanka.”  not condemned publicly? The statement is an utter lie.

The Appointment of the Panel of Experts, the mandate given to them, the choice of the Panel had nothing to do with the UN General Assembly or the UN Security Council. It was solely a self-initiative by the UN Secretary General. The Panel of Experts was not appointed by or endorsed by the UN General Assembly and no report has any right to give the impression that it was. The Panel of Expert Report has no right to refer itself as a UN report.

This scenario needs to be conveyed across the diplomatic channels to all Members of the UN so that they can be made to understand the nature with which the UN and certain officials are signaling out Sri Lanka in an obvious attempt to create precedents that would be detrimental to other nations of the developing world and enemies of the West.

It is for these reasons that the UN General Assembly and nations that are not mere armchair members attending annual sessions begin to realize what a monster the UN is shaping itself to becoming.

It is no better a time for the developing world to start thinking of formulating a new world body that does not function to the dictates of a handful of nations and their lobbies based on the perks and remunerations that crosses hands. With the calls for an Asian Union comprising Russia, China, India and all nations of Asia it is for think tanks to start drawing up a new world entity burying for good a biased and failed UN.

Please take time to read these reference articles:

Gautama Buddha the Unique Psychotherapist

August 21st, 2014

Ruwan M Jayatunge M.D.

 Many people interpret Buddhism as a religion and a philosophy (or a practical philosophy) known from antiquity. The Buddhism has a vast system of psychotherapy. The Buddhism offers mental healing allowing growth promotion. Buddhism is a method of mind training. Understanding of the function of mind has been recognized as the basis of Buddhist philosophy. In this context the Lord Buddha can be identified as a unique psychotherapist of all time.

Psychotherapy is a wide ranging subject. In general Psychotherapy means a treatment of emotional, behavioural, personality disorders based primarily upon verbal or nonverbal communication. The Buddha who was an inimitable mental healer helped a large number of people to overcome stress, emotional problems, and relationship problems etc through gracious and spiritual mediation.

 Modern Psychotherapy started with Dr Sigmund Freud. Freud introduced Psychoanalytic therapy.Psychoanalysis investigates the unconscious mental processes. Psychoanalytic therapy scrutinizes how the unconscious mind influences thoughts and behaviours. Freud used free association, dream interpretation, and analysis of resistance and transference to explore repressed or unconscious impulses, anxieties, and internal conflicts of his clients. The goals of psychodynamic therapy are a client’s self-awareness and understanding of the influence of the past on present behaviour (Haggerty 2006).

 Psychoanalytic therapy has been identified as an insight-oriented therapy. Freud was interested in the past (especially the childhood experiences) of his clients. However the Buddhist psychotherapy pays its attention to the past, present and future. The Buddhism has an exclusive psychoanalytic component. The Psychoanalysts such as Erich Fromm and Karen Horney studied the Psychoanalytic component in the Buddhist philosophy. According to Erich Fromm psychoanalysis is not a therapy of commitment but rather an approach that liberates people from the type of commitment required by traditional religion and other social institutions. The Buddha helped to liberate people from emotional bondages and oppressed social conditions two millennia ago.

 Unlike the Freudian psychoanalysis the Buddhist psychoanalysis has a profound spiritual dimension and it extensively focuses on the deeper existential questions. Freud believed that the inner layers of the human personality consist of irrational and savagery wishes. In contrast the Buddha believed in the positive aspects of the human personality and its capabilities. The Buddha preached that the human have the capacity for self growth and achieve higher spiritual level.

 The Buddha did a complete form of analysis and found the root cause of affliction, then successfully treated the particular psychological ailment and brought complete mental release to the person. He made the person to aware of his illogical thought patterns and actions hence giving a profound insight

 In this analysis sometimes the Buddha went up to past lives. Past life therapy also known as regression or resolution therapy allows individuals to complete traumatic and emotionally stimulated past experiences which on an unconscious level are unresolved.

 Today PLT or Past Life Therapy or Past life regression is popular in the Western world and it allows the client to resolve past issues in a therapeutic setting using clinical methods. The most famous Western past life therapist was Edgar Cayce who gave over 14,000 “readings” during a period of 43 years. Edgar Cayce demonstrated the uncanny ability to put himself into some kind of self-induced sleep and he could respond to questions asked by his patients about their illnesses. In addition the Psychiatrist Dr. Brian Weiss who was the author of the bestselling book “ Many Lives, Many Masters “ has extensively written about past life therapy. Past life therapy helps the clients to find a meaning in their present suffering.

 Dr. Ian Stevenson who was a Canadian-born US Psychiatrist and the Chairman of the Department of Psychiatry and Neurology at the University of Virginia in 1957 had spent a large part of his professional life traveling the world, verifying, and documenting thousands of past life memory cases. He began his reincarnation research in 1960. Dr. Ian Stevenson once stated: “Reincarnation, at least as I conceive it, does not nullify what we know about evolution and genetics. It suggests, however, that there may be two streams of evolution — the biological one and a personal one — and that during terrestrial lives these streams may interact”

 The personality types are important in psychotherapy. Different personality types were discussed by Galen (120 AD) Carl Jung (1875 – 1961) and Professor Hans Eysenck (1916 – 1997). Galen proposed four fundamental personality types such as sanguine (pleasure-seeking and sociable), choleric (ambitious and leader-like), melancholic (analytical and quiet), and phlegmatic (relaxed and peaceful). According to Carl Jung there are two major types of personalities: Extraversion and Introversion. Professor Hans Eysenck proposed two personality dimensions: extraversion and neuroticism.

 Many years before these scholars the Buddha realised that different personality types exist and he identified three major types of personalities. The first type is Raga (predominantly sensual pleasure seeking) personalities. Their thoughts and actions are pre occupied with seeking bodily pleasure. The second type Dvesha (anger based) personalities and they are largely impacted by self loathing, resentment and frustration. The third type Moha (irrational) personalities and they are unable to come to a rational conclusion and lack wisdom. Based on personality types the Buddha provided appropriate mental and emotional healing.

 Cognitive Therapy is one of the major components in today’s psychotherapy.

Cognitive Therapy based on gaining insight into unconscious emotions and drives mainly focusing on thoughts, assumptions and beliefs. Albert Ellis’s Rational Emotive Therapy is an example of Cognitive therapy. Ellis considers strong emotions to result from an interaction between events in the environment and beliefs and expectations.

 In Buddhist point of view suffering is not caused by external traumatic events, but by qualities of mind which shape our perceptions and responses to events. These same words were repeated by the Psychologist Albert Ellis in 1953 when he introduced his action oriented therapeutic approach – Rational Emotive Therapy. According to Ellis not the event that causes psychological distress but the belief held by the client. He further argues that one’s emotional distress is actually caused by one’s catastrophic thinking in appraising stressful events. Ellis theories that unrealistic appraisals of stress are derived from irrational assumptions.

 The Psychiatrist Aaron T Beck – the developer of CBT or Cognitive Behaviour Therapy emphasized the role of cognitive distortions in Depression and anxiety. Cognitive Behaviour Therapy (CBT) is one of the major orientations of psychotherapy and represents a unique category of psychological intervention because it derives from cognitive and behavioural psychological models of human behaviour.

 The Lord Buddha used numerous kinds of cognitive therapies. In the story of Kisa-Gotami Buddha used a cognitive mode of action to give insight to a young mother who lost her infant son. She was devastated with grief. She went to the Buddha Carrying the dead body of her son and asked for medicine that would restore her dead son to life. The Buddha told her to get some mustard seeds from a house where there had been no death. Emotionally overwhelmed Kisa -Gotami went from house to house but she could not find a single house where death had not occurred. She gradually got the insight and the meaning of death. She realized that the death is a universal phenomenon. By the end of the day Kisa -Gotami buried her dead son. Although she felt the loss she was able to move away from the pathological grief reaction that impacted her immensely.

 Buddha often used Socratic Method to teach his doctrine. Socrates (470 -399 BC) was a Greek philosopher who engaged in questioning of his students in an unending search for truth. He sought to get to the foundations of his students’ and colleagues’ views by asking continual questions until a contradiction was exposed, thus proving the fallacy of the initial assumption. This became known as the Socratic Method.

 The Buddha had exceptional communication skills. He was able to positively connect with people from all walks of life and people from different social layers with different education levels. He used vivid and colourful examples to give insight to his followers.

 The story of Angulimala narrates how the Buddha used to give insight and mental awakening in extreme situations. Angulimala –an innocent bright student who turned in to a vicious murderer was determined to kill the Buddha. When he saw the Buddha Angulimala started chasing the Buddha and screamed at the Buddha to stop. The Buddha turned and told Angulimala that he, the Buddha, had already stopped and Angulimala, to do likewise.

 These few words made a cognitive revolution inside Angulimala’s head. He realized that the Buddha has already stopped -means he does not commit any violence and does not accumulate any karmic energy that fuel the Sanasara Chakra. But Angulimala he himself is mounting up karmic force that keeps him moving in the Sanasara Chakra. In this analogy the Buddha has stopped but Angulimala is still moving. Angulimala had an aha moment and he was able to realise the gravity of his evil actions. He threw the sward and renounced violence.

 The story Patachara is a dazzling example how the Buddha restored an acute stress reaction. Patachara a young woman went in to an acute stress reaction when she witnessed the death of her husband, two children and the parents. She lost her faculties and became overwhelmed. She came to Buddha weeping and with utter confusion. The Buddha gave her psychological first aid and brought her to proper sensors.

 After she became rational Buddha explained her the true meaning of suffering and the nature of impermanence giving numerous examples. Patachara realised that the death and suffering are innate parts of the human existence. Therefore her husband, two children and the parents could not evade these universal maladies.

 The story of Patachara reveals an excellent case study of trauma counselling. As indicated by psychologists trauma counselling should offer practical help that works and should teach skills to manage flashbacks, painful memories and anxiety. Buddha used practically most of the above mentioned avenues to resolve the grief reaction of Patachara.

 The Psychiatrist Dr. Elisabeth Kübler-Ross provided emotional comfort to the terminally ill patients and provided comfortable non agonizing final moments for them. She was one of the pioneers in Hospice care. Hospice care is a type of care and philosophy of care that focuses on the palliation of a chronically ill, terminally ill or seriously ill patient’s pain and symptoms, and attending to their emotional and spiritual needs. The Buddha provided such care to a terminally ill monk named Puthigattha Thissa. Also the Buddha provided hospice care to his own father – the King Suddhodana.

 There are obvious similarities between the empathy offered by the Buddha and the empathy that had been described by Carl Rogers who played an important historical role in the development of Client Centered Therapy. Empathy is a fundamental ability for being able to develop relationships with other people, and thus develop one’s personality. The Buddha offered empathy without any pre conditions and accepted people with unconditional positive regard. The Buddha offered empathy and accepted people such as Angulimala (a killer), Ammbapali (a prostitute), Sunitha (an untouchable), Soopaka (a victim of child abuse), Ajasathha (a King who committed patricide), Sachhaka (a pompous academic with extreme arrogance), Upali (a poor barber), Aalavaka (a callous cannibal) without any pre judgements.

 The Buddha believed in human freedom. Carl Rogers felt that it was irrelevant whether or not people really had free will. He further says we feel free when choices are available to us. Rogers pointed out that the fully-functioning person acknowledges that feeling of freedom, and takes responsibility for his choices. The Buddha doesn’t reject the human freedom with complete responsibility for one’s action.

 Robert Carkhuff -one of the pioneers in Client Centered Therapy studied and worked with Carl Rogers. He published his outstanding book Towards Effective Counseling and Psychotherapy in 1967. Robert Carkhuff introduced seven co conditions such as empathy, respect, concreteness, genuineness, self disclosure, confrontation and immediacy.

 In psychotherapy immediacy is a vital module. The story of Rajjumala reveals the immediacy put into practice by the Buddha. Rajjumala was a domestic servant who became distressed by the ill treatments of her mistress. She decided to commit suicide and end her suffering. The Buddha intervened and saves her life. Then she was offered an alternative solution to be free from her slavery. Rajjumala accepts the spiritual path and becomes a free human being. She finds her liberation.

This is a fabulous example of suicide prevention counselling and Robert Carkhuff’s seventh co condition “immediacy” put in to action.

 The Existential Psychotherapy is a form of psychotherapy which aims at enhancing self knowledge. In Buddha’s teaching existentialism is widely described. Buddhism brings up questions about ethics and the nature of our existence. The goals of existential therapy are to enable people to become more truthful with them, to widen their perspective on themselves and the world around them, to find clarity on how to proceed in the future while taking lessons from the past and creating something valuable to live for in the present. Also it helps to explore the client’s physical, social, psychological and spiritual dimensions.

 The Buddha used numerous existential approaches to provide insight and self growth. The story of Mattakundali illustrates such approach. Mattakundali was a young boy – a son of a greedy miser. Although his father was rich he did not like to spend on Mattakundali‘s illness and neglected his health needs. Mattakundali’s illness aggravated and he passed away without receiving appropriate medical attention. Upon his death the father became devastated and filled with grief and self guilt. He blamed himself for the death of Mattakundali. Practically every day he went to the cemetery and mourned for his dead son.

 The Buddha helped Mattakundali‘s father to resolve his unceasing grief using an existential approach. Hence Mattakundali‘s father realised the meaning of death and his grief reaction was resolved.

 The Viennese Psychiatrist and the NAZI Holocaust survivor Dr Victor Frankel introduced logo therapy. According to Logo Therapy the search for a meaning in life is identified as the primary motivational force in human beings. Frankel believed that humans are not fully subject to conditions but are basically free to decide and capable of taking their stance towards internal (psychological) and external (biological and social) conditions. Frankel encouraged his patents to find a meaning in their suffering.

 According to Dr Victor Frankel people can discover this meaning in life in three different ways: (1) by creating a work or doing a deed; (2) by experiencing something or encountering someone; and (3) by the attitude we take toward unavoidable suffering” and that “everything can be taken from a man but one thing: the last of the human freedoms – to choose one’s attitude in any given set of circumstances.

 The Buddha too encouraged his disciples to explore and search for meaning. Buddhist psychotherapy mainly deals with self-knowledge, thoughts, feelings and actions and being mindful of one’s momentary experience without judgment.

 The Acceptance and commitment therapy   is a form of clinical behavior analysis   used in psychotherapy. It is an empirically-based psychological intervention that uses acceptance and mindfulness strategies mixed in different ways (Plumb et al., 2009). Acceptance and Commitment Therapy is focused on six processes (acceptance, defusion, self, now, values, and action) that bear on a single overall target (psychological flexibility). Fung (2014) indicates some of the common tenets in Buddhism such as the Four Noble Truths and No-Self that has been adopted in the Acceptance and commitment therapy.

 The French Philosopher René Descartes argued that the mind a thinking thing can exist apart from its extended body and therefore, the mind is a substance distinct from the body, a substance whose essence is thought. The modern psychology views mind as the totality of conscious and unconscious mental processes and activities by which one is aware of surroundings, and by which one experiences feelings, emotions, and desires, and is able to attend, remember, learn, reason, and make decisions. The Buddhism defines mind as a non-physical phenomenon which perceives, thinks, recognises, experiences and reacts to the environment.

 In the Buddha’s teaching meditation has a special place. Meditation can be used for personal growth. Buddhist meditation practices have become a topic of widespread interest in both science and medicine. (Britton et al., 2014).

 The Buddhist meditation is a process of mental clarification and geared to direct perception. The purpose of Buddhist meditation therefore is to gain intellectual understanding of the universal truth. Buddhist Vipassana meditation gives realization of impermanence, suffering and non-self. The Mettha (loving-kindness) meditation helps to reduce anger and a perfect way to control aggressive feelings.

 Nemours researches concur the therapeutic effect of meditation to reduce stress and anxiety. Traditional Buddhist formulations describe meditation as a state of relaxed alertness that must guard against both excessive hyperarousal –restlessness and excessive hypoarousal -drowsiness, sleep (Britton et al., 2014).Today many psychotherapeutic centers use meditation as a successful therapeutic tool.

 The Buddha was a unique psychotherapist. His therapeutic methods helped millions of people throughout the centuries. Today the Western world has realized the psychological essence of Buddhism. Many Psychotherapeutic systems in the West derived from Buddha’s teaching. Buddha showed empathy and non judgmental acceptance to everyone who came to him. He helped people to gain insight and helped in growth promotion while eliminating troubling and painful emotions. His therapeutic methods are exceptional and can be applied for all time.



Britton, W.B. , Lindahl, J.R., Cahn, B.R., Davis, J.H., Goldman, R.E. (2014). Awakening is not a metaphor: the effects of Buddhist meditation practices on basic wakefulness. Ann N Y Acad Sci. 1307:64-81.

Eysenck, H. J. (1947). The structure of human personality. New York: John Wiley and Sons, Inc

Frankl, Viktor. (2006). Man’s Search for Meaning. Beacon Press.

 Fung K.(2014). Acceptance and Commitment Therapy: Western adoption of Buddhist tenets?Transcult Psychiatry. 1363461514537544.

 Haggerty, J. (2006). Psychodynamic Therapy. Psych Central. Retrieved from

Jayatunge , R.M. (2008) Buddhism and Psychology. AHAS Publications Sri Lanka

Neale, M(2012), “What Buddhist Psychotherapy Really Is” Retrieved from content/uploads/2012/02/WhatBuddhistPsychotherapyReallyIs.pdf

Plumb,J.C.,   Stewart, I.,   Dahl,G.J.,   Lundgren, T (2009).   “In Search of Meaning: Values in Modern Clinical Behavior Analysis”. Behav Anal. 32 (1): 85–103.

Stevenson, I. (1974). Twenty Cases Suggestive of Reincarnation (2nd rev ed.). Charlottesville: University Press of Virginia. .

Royal Asiatic Society Sri Lanka (RASSL)-Monthly Public Lecture on Monday 25th August 2014 at 5.00 p.m.

August 21st, 2014

Royal Asiatic Society Sri Lanka (RASSL)


Monthly Public Lecture 


“Some Observations on Mudliyar David De Saram’s Pin Pota”


Prof. K. N. O. Dharmadasa

Professor Emeritus, and the former Dean of the Faculty of Arts,

University of Peradeniya


on Monday 25th August 2014 at 5.00 p.m.

at the

Gamini Dissanayake Auditorium

No. 96, Ananda Coomaraswamy Mawatha, Colombo 07



Way Forward : China-India-Russia strategic geopolitical alliance

August 21st, 2014

Shenali Waduge

Should the 3 powers of Asia combine to make a formidable global force? Its not a bad idea – in fact it’s an excellent idea and would provide Asia and inadvertently the world the balance of power and stability that is lacking. Against a declining West, Asia’s 3 formidable power houses are best placed to challenge USA’s supremacy but the only issue is India’s mixed signals and its colonial-servant attitude in bowing to Western dictates. Yet, given the current world scenarios, Russia, China and India should combine and together as a common block enforce their demands to their “friend” the US and the West.  

The triangular partnership was first mooted by former Russian PM Yevgeny Maximovich Primakov and today in the light of the West’s pursuance to militarily interfere citing humanitarian concerns should make the Asian giants realize the need to safeguard their interests (internal and external).

 The power of the 3 nations combined is phenomenal. The 3 nations make up more than 40% of the world’s population and the significant rise in their economies would provide greater nation-to-nation links that would also entail a rise in the economic conditions of all Asian nations as well given that the nations still hold a wealth of natural resources that the West are desperate to take over.

 The total area of the 3 nations is 29.96million (22.5% of the total area of the world) – this clearly predicts potential human resources, huge potential of market and rich natural resources between them. China has common borders with Russia and India. If security poses a risk to the three nations individually once the three tie up to form a partnership the entire region will be protected. Russia can keep an eye on NATO while China can watch the USA. The 3 foreign ministers have already kick-started discussions and Sri Lanka must take every opportunity to encourage this partnership at even external ministry level.

 As a possibly move towards that direction no sooner the President of China assumed office he headed to Russia to meet his counter part Putin. Symbolic meaning was that inspite of West’s relationship deteriorating China and Russia’s was not.

 Crux of China’s relationship has always been not to be dependent on any single-nation source. It’s a lesson Sri Lanka simply ignores. Relationships with China means that while China assures a nation they can depend on China, China will seek trade where it is offered the best leverage. These are all hallmarks of straight-forward preconditions which Sri Lanka’s officials again lacks – though Mrs. Sirimavo Bandaranaike managed not only to continue ties with India and Pakistan but had the greatest of relationships with China. The leaders today can certainly take a leaf or two from her book.

 Russia and China are very clear about their common positions on the value of sovereignty in international affairs and China’s own choice of staying out of a countries internal affairs – in particular both will not allow Syria, North Korea and Iran from collapsing. These are clues as to why Sri Lanka needs to continue the ties with China and Russia and forge partnerships that compliments each others security concerns in the entire region.

Small as Sri Lanka is, Sri Lanka is the gateway to East from West and West from East it is thus in an enviable position.

 If the West views Sri Lanka as a geopolitical tool – China, Russia and India’s views cannot be far different. The only problem is our leaders have yet to discover how to use our geopolitical advantage to Sri Lanka’s benefit and Governments continue to neglect the role of its Ports as a strategic logistical tool on all fronts. For starters corruption in these areas need to be seriously looked into from secretary level downward. It moots the need to perhaps consider amalgamating the Defense and External Ministries together given that national security and external affairs are complimentary and need to go hand in hand. Mr. Gomin Dayasri’s father, Mr. N Q Dias was the Secretary of both Defense and External Affairs under the Sirimavo Bandaranaike Government,.

 Moreover, the Asian nations are beginning to see how the West is plotting to again plunder their nations. They have been quick to ponder over the establishing of a new international lending institution to challenge the IMF/World Bank global monopoly with one more suited for the “developing world”.

 The formation of BRICS – Brazil, Russia, India, China and South Africa has come up with that alternative source of development fund. The BRICS nations have a foreign currency reserve of $4.4trillion and already trade between BRICS nations is about $282billion annually and the 5 nations together make up 17% of global trade.

There is also the Shanghai Cooperation Organization (SCO) – all 3 nations are very much involved in it. The more the threesome take a collective stand on international issues the influence of the West would be countered.

 Then in comes the Ugly American – and India is offered permanent member status at the UN Security Council, aligning as America’s ally in Asia – when India is in Asia why would it want to aspire to be selected as an ally. It is India that should be picking its allies given that India is placed in Asia and not America. Then the warmth turns to arm twisting with threats of sanctions if India does not reduce oil imports from Iran. So the US is all out to turn India into another Japan and has to a great extent succeeded given that India was led by a foreigner inclined towards the West and its ideologies. With a nationalist Indian now in power, India needs to wake up and realize it is taking the baton towards the wrong direction and needs to refocus towards East.

 The US visits are clear indications of how hard the US is lobbying to ensure India does not tilt towards China and Russia. Following visits of President Obama and former Secretary of State Hillary, 5 cabinet level US officials have arrived in India in 2012 itself signaling tremendous pressures upon India to turn West and not East. India did however under pressure cancel Walmarts plan to enter India – something Sri Lanka needs to also learn to do. Saying no is sometimes far better than saying yes and regretting later.  

 We have China and India both accelerating rapidly and Russia returning to the great power status it once held – there is no reason why the three cannot combine to make a formidable global force that would help protect themselves and their Asia neighbors. There is no reason why Sri Lanka should not align itself to this block given that we are an Asian nation.

 The Russia-China-India strategic alliance is the best way forward for their own interests and that of the entire Asia region and even the world at large and Sri Lanka’s officials must encourage this at diplomatic levels.




August 21st, 2014

by Suwanda H J Sugunasiri

(In honour of my Kalyana Mitta, the late Prof. Ananda W P Guruge)


It was high-flying

You decided to go, the

Same way you

Lived, for four score

Plus years, seeking

To pull everyone on your

Path, to fuller heights, if

Not to match yours, but

To one’s own highest, living

In this samsaric

Quagmire, called the world.


You let no obstacle

Stand in your way, in

Taking the message

Of the Dhamma, hoisting

The Flag of beloved

Lanka, the UNESCO,

the academic portals,

the public forum,

all on your palm,

inspiring one

inspiring all,

ever there

to give a hand

to share a thought, the

airports of the world

your home to etching

the latest

research, intuiting

the latest

insight, in

between flights,

weaving full flights

of fancy into

three full novels,

another on its way

when Mara sought

your company, bored

with the bland

that come his way.


Sharing your smile

You go his way

Confidence oozing

That it won’t be long

Before Mara will have to

Return to his

Well-earned boredom.


We your family

We your friends

We the Buddhist world

We the Ambassadors

We the Buddhist Academy

We all the rest

Have not a shred

Of doubt that the

Higher Path

Is awaiting

With a red carpet

For your arrival.


May you then, we beseech,

Not rest in peace, until

Until until that

Higher peace

Of the ‘UNBORN’

Is all smiles

In your face!

NOTE: ‘Unborn’ (Pali ajāta) refers to Nibbāna, the goal of a Buddhist.


Toronto, Canada

August 17 2014


(Buddhist scholar Suwanda H J Sugunasiri is author of three collections of poetry, and the “extraordinary first novel”, Untouchable Woman’s Odyssey.)

The Pathfinder Blueprint for Accelerating Economic Growth and Enhancing Prosperity for Sri Lankans

August 21st, 2014

Pathfinderreform agenda to all political parties look for Presidential and Parliamentary election Manifestos

 Blueprint will be based on over 50 studies commissioned by the Pathfinder Foundation in the past with special emphasis on studies it has undertaken here some Sectorial Highlights Sanwada, Alert, Flash and Blast.

– Growth momentum in Sri Lanka can only be sustained through implementation of a new cycle of reforms

-Private participation in the SOE sector with appointment of competent CEOs; recruitment of qualified professionals for procurement, finance, human resource management and other key managerial positions can assist in Loss Making SOEs.

– The public service has more than doubled In other words, one in every 15 of the total population is now on the government payroll

-Since nationalization of the petroleum sector carry the burden of operating. If is made more efficient through greater competition, its impact on the costs of energy and transport.

– The current Education system has proven to be a failure in terms of achieving without preparing its young people for today’s world.

-Sri Lankans, to live much longer with life expectancy, an increasing 20 years or more in retirement. Challenges, including issues related to the quality of life of pensioners.

 The Pathfinder Foundation (PF) has embarked upon a process to develop a ‘Blueprint’ for accelerating economic growth and development through a coherent strategy and reform program. The primary rationale is to bring to the attention of politicians the need for introducing a reform agenda in their forthcoming Presidential and Parliamentary election Manifestos. In this connection, the Pathfinder Foundation is planning to hand over the final Blueprint to the leadership of all the political parties currently represented in Parliament so that it can inform their deliberations in preparation for their manifestos in the lead-up to the elections anticipated early next year. There will also be outreach to policy-makers, leading professionals, business associations, civil society organizations and other concerned citizens through a series of public workshops, contributions in the press/media and content on the Pathfinder Foundation website. A novel concept of discussing the Blueprint with focus groups within relevant stakeholders is to be introduced to enhance the level of participation in the discourse on sound economic strategies and reforms. A key message to be transmitted will be that good economics is usually good politics, especially in the medium-term. In this respect, it will be highlighted that the window of opportunity created by a new electoral cycle should be seized.

The current strategies adopted by the authorities have been successful in stabilizing the economy with inflation in the mid-single digits; the current account of the balance of payments improving; and external reserves exceeding $9 billion. However, it has also become increasingly clear the economy’s growth framework needs to be strengthened if the target of 8% sustained growth is to be met in a manner that brings about the transformation of the people’s lives. The Pathfinder Foundation Blueprint is intended to assist in developing a new wave of reforms to achieve this objective; and to encourage all stakeholders to campaign for such reforms. A particular focus would be to promote sustainable and inclusive growth, especially in the conflict-affected and other lagging areas.

The Blueprint will be based on over 50 studies commissioned by the Pathfinder Foundation in the past with special emphasis on studies it has undertaken in 2014 covering economic issues such as: export development and diversification; strengthening the conducive climate for foreign and local investment; watering the North Central and Northern provinces; promoting microfinance to empower conflict affected communities; increasing living standards of plantation communities; addressing macroeconomic adjustments and prospects for improving efficiency and productivity of State Owned Enterprises.

These studies have benefited from lively public workshops which have been held (or are about to be held) on each of them. The analysis, diagnostics and recommendations which emerge from this process will form the basis of the Blueprint. There will also be recourse to other relevant material. The preparation of the Blueprint has already been commissioned to the well-known Sri Lankan economist Dr. Sirimal Abeyratne, Professor of Economics from the University of Colombo.

As an independent non-partisan think-tank the Pathfinder Foundation seeks to promote a lively discussion on the way ahead for accelerating the development of this country in order to build consensus among politicians and the general public regarding a commonly accepted package of economic reforms.

Published all article and research Document by the Pathfinder Foundation can read at and Readers’ comments are welcome at


August 21st, 2014

Dr. Tilak Fernando


James Emerson Tennent once described “Ceylon” as “an Island in the world that has attracted the attention of authors in so many distant ages and from so many different countries”.

While I was a student in the UK, I made my first trip home after living in London for some years to experience the marvel of my motherland, as I had not travelled far and wide before embarking on studies abroad.

In the bygone past, travelling was confined only to a few privileged sections of the society, even within the country; mostly villagers did travel only during the Sinhala and Tamil New year season visiting relatives to keep up with the old traditions.

First revolution

A lot of water had flowed under the bridge since then. The JVP mayhem in 1970s had brought devastating effects to the country with the loss of many young lives. This was followed by a Tamil youth rebellion from the North and the East, which transformed into The Liberation Tigers of Tamil Eelam (LTTE), whose main objective was to dissect the sovereign island. North and the East of the country became ‘out of bounds’ to the Sinhala folks overnight. The Tamil fanatics from the LTTE hounded the few Sinhala families who lived and worked in those areas, along with the Muslims and Sinhala folk in the East, when the terrorist war ‘radicalised’ over a period of thirty long years.

BRAVERYThe circumstances that prevailed during terrorism made Sinhala people believe that they would never be able to visit Jaffna and some parts of the East again for a considerable period of time until and unless the zealotry and extremism was eliminated completely.

In a capacious contrast, Tamil community in general, whether in Jaffna, east or anywhere in the country, enjoyed freedom of travel from north to south and east to west, with the bonus of having the choice of settling down and engaging in micro and macro economies on every urban area and town, the majority forming ‘ghettos’ in Colombo conurbation.

The LTTE advanced their terrorist activities ostensibly by progressing to such lengths of inventing the lethal ‘suicide belt'; they developed maritime warfare with Sea Tigers, attempted aerial attacks with ‘home-made’ lighter aircraft and engaged in suicide bombing, massacres, robberies, ethnic cleansing, military battles and assassinations of civilians including infants, the old and the sick, political leaders and military officials unpredictably.

On May 14, 1985, the LTTE delimited the bus-depot at Anuradhapura and slaughtered many civilians, then moved into the Sri Maha Bodhi expanse and gunned down nuns, monks and worshipping pilgrims within the sacred premises and massacred altogether 146 Sinhalese men, women, children on a single day.

Subsequent to this extreme incident, I visited Sri Lanka on holiday from the UK and travelled to Anuradhapura where my two brothers ‘MR’ & ‘MG’ were based. Their official capacity afforded me the opportunity of visiting many places, which I had never seen before.

‘MG’ being a Civil Engineer attached to the National Housing and ‘MR’ as the Regional Director of Territorial Civil Engineering Organisation (later Director – Highways) had exclusive access to many areas in the Province. I thoroughly enjoyed being taken around to show many ancient ruins of historical importance, in the city of Anuradhapura and Polonnaruwa, in the capacity of a ‘tourist’!

Brave sentry

‘MG’ one evening came out with a captivating story of a Sri Lankan villager who had bravely confronted a Tamil Tiger terrorist during the Anuradhapura massacre and how he had managed to escape death! Later he ushered me to R. K. Herath at the ‘Uda Maluwa’ where this brave and innocent villager was seated dedicatedly and guarding the shrine room continuously despite such horrific experiences in the past.

Startling story

Listening to his gruesome experience made my hair stand on end! This innocent man had sensed something strange was taking place at first, but got very much alarmed when he heard the sounds of gunfire inside the sacred compound. The LTTE terrorists had by then gone berserk and were spraying bullets from automatic rifles indiscriminately killing the young, old and the clergy in saffron robes without any mercy.

In a mighty rush, excitement and fear of death to his own life, Herath had tried to close the main door of the shrine room, but had only managed to secure only one half of the entrance when a LTTE terrorist in combat uniform burst into the sacred shrine room, pushed him to a side forcibly and taken the aim at the Buddha sculpture to destroy the statuette.

Brave suppliant

Herath said he could not possibly stomach what was going to happen. In a split second decision he had jumped forward, risking his own life and bravely hung on to the barrel of the machine gun while pulling it away from the terrorist’s target and at the same time yelling: “Ane Mahattayo, Buduhamuduruwantanam vedi thiayanna epa” (please sir, I beg of you not to shoot at the Buddha statue).

Herath had been jubilant momentarily that he managed to divert the direction of the gun as soon as the terrorist started spraying bullets from the machine gun, but within seconds this courageous man had realised he had been shot through the thigh muscle of his leg!

Apparently several bullets from the terrorist’s machine gun had penetrated through his thigh muscle causing profuse bleeding! Miraculously he escaped death as the terrorist had escaped after the frenzy. Subsequently, Herath had been rushed to the Anuradhapura hospital by some rescuers and the doctors at the hospital had managed to remove several bullets from his thigh muscle.

When I came face to face with Herath, he had fully recovered and continued to perform his dedicated up keep duties at the shrine room at Uda Maluwa. By then, the authorities had taken preventative steps of shielding the Buddha statue with a bulletproof glass pane.

He stretched out his left leg with difficulty to show me the seven-inch long scar of the bullet wounds, results of his brave act of facing a coldblooded LTTE terrorist. Although his life had been saved, this seven-inch long mutilation of the bullet wound on his thigh muscle held testimony to this unsung hero’s daring act.

My attempt to photograph his wounded thigh area to show to the world at large the gravity of what he had suffered became a problematic performance as Herath was not very flexible to move about and could only sit at a certain angle due to gunshot wounds, yet he continued his steadfast and faithful service of guarding the Buddha statue and the shrine room at the Sri Maha Bodhi, Uda Maluwa, in Anuradhapura until I left Sri Lanka.

To me, R.K. Herath appeared as the most fragrant flower at the Uda Maluwa shrine area, out of hundreds of other conspicuous flowers in display in front of the tranquil Buddha statue.

Situation change

Dr. Noel Nadesan, a Tamil expatriate domiciled in Australia, who edited the Tamil community newspaper, UTHAYAM, for 14 years had once confessed thus: “My experiences in dealing with the Tamil community, both in Australia and in Sri Lanka, make me feel sad about the callous way in which the media is exploiting the suffering of our Tamil people for self-serving ends”.

Change of wind

In 2014, however, when he visited Sri Lanka he published an enthralling article in the Colombo Telegraph website on March 21, 2014 under the caption ‘Winds change in Jaffna’ which read in part as follows:

“Thirty years of terror and violence perpetrated by LTTE were brought to an end by President Mahinda Rajapaksa. Whether we like him or not, we have to concede to this hard fact. The ending of a war is a defining moment, which opens up new possibilities. This is not a small achievement. Ending a war proved to be as difficult as waging a war. The frustrated Tamil Diaspora who financed Prabhakaran’s futile war decided to pursue the war through other means. They went on the warpath from abroad. They decided to fight from the safe shores”.

“I have visited Jaffna 13 times in the last five years. But nothing signified the change better than the international symbol I saw in Jaffna when I visited the place last, in January 2014. For the first time ever I saw one of the best international symbols in the heart of Jaffna. It was the face of the bearded Colonel of Kentucky Fried Chicken. It was a giant leap for Jaffna to abandon the traditional “porichci koli” and go for KFC. This, to me is the ultimate symbol of Jaffna breaking away from the feudal past and arriving at last in the 21st century”.

“We travelled from north to south and east to west. There is a palpable change that you can feel and see. Just not the roads but the attitude and the new spirit that is visible in the faces”. (depicts a clear picture of the Anuradhapura massacre).

The Buddhist Ideals of Government

August 21st, 2014

Gunaseela Vitanage Bodhi Leaf No. 11 Buddhist Publication Society Kandy • Sri Lanka

Buddhist Ideals of Government

“Our ancient kings considered hitherto the practice of virtue as their only duty; they knew how to rule without being severe and honoured the Three Jewels; they governed and helped the world, and were happy if men practised righteousness. For myself I desire respectfully, in concert with the son of heaven, to magnify the Good Law in order to save beings from the evil of continued existence (in samsara).”

Letter sent to the Chinese emperor
by king Manasam of Ceylon in 423 A.D.

Buddhism, like any other religion, lays emphasis on spiritual values rather than on material ones; on detachment from things of the world rather than on attachment to them; on the religious side of life rather than on the secular side of it. Buddhism does not, however, neglect the material, the secular and the worldly aspects of life altogether. In fact, there is a Discourse in the Buddhist Scriptures, that has been called the Gihi Vinaya or Code of Discipline for Laymen, wholly devoted to the householder’s life. [1] It sets out in detail the layman’s duties towards his neighbours and also the methods of disciplining himself to be a good and useful citizen. The Buddhist Scriptures also set out certain norms of conduct for rulers as well as for subjects. They also contain references to various forms of government, prevailing in India at the time, and, significantly, the Buddha’s own words expressing his preference of the democratic form of government.

It must be remembered that the Buddha was born into a society which, comparatively speaking, was politically advanced, and which through the ages had developed certain very sound ideals of government. In the Manu Neeti or the Code of Manu, the Hindus already had laws hallowed by time to guide them in their civic duties. Incidentally, “Manu,” like Moses of the Bible, was the mythical lawgiver of the Indian people. These laws discussed not only the rights of the rulers, but also their duties towards their subjects. They also discussed the obligations of the subjects towards the rulers and also their rights. It is, therefore, necessary to have some idea about the Hindu views of government if we are to appreciate the Buddhist ideals of government.

Matsya Nyaya

The Hindu ideas of government were based on a theory called the matsya nyaya, literally meaning the “law of fish”.

The term matsya nyaya can be more appropriately rendered into English by the expression the “law of the jungle.”—“Why should there be governments in the world at all?” “Why should there be some men to rule over other men?” “Why should there be laws which men were required to obey on pain of punishment?” The Hindu thinkers answered these questions by pinpointing a fundamental law of nature: “The Matsya Nyaya,” the law whereby the small fish becomes the prey of the big fish. Government, rulers and laws are necessary to prevent this natural law from operating in human society. Remove the government, remove the rulers and remove the laws, and human society will degenerate into a state of anarchy in which the stronger will destroy the weak. “If there is no rule of law,” says the Manu Samhita, “the strong would devour the weak like fishes.” “If there is no ruler to wield punishment on earth” says the Mahabharata, “the strong would devour the weak like fishes in water. It is related that in the days of old people were ruined through sovereignlessness, devouring one another like the stronger fish preying upon the feebler.”

It will be seen that this Hindu theory of government was based on a belief in the innate depravity of man. If there is no strong authority to keep men under control, the stronger would destroy the weaker, just as the big fish destroy the small fish in the sea. Government, rulers and laws become necessary to prevent this “matsya nyaya” operating in human society.

This theory of government naturally led to the corollary that there must be a controlling authority, and that authority must be vested with power to inflict punishment or, danda,

The Hindu monarch was thus enjoined to adopt caturopaya or the four-fold policy in ruling over the people: Sama, dana, danda, bheda. Sama means peace: the wise ruler must maintain peace among his subjects. Dana means charity: the wise ruler must be charitable. Danda means punishment: the wise ruler must punish the wrong done according to the gravity of the crime. Bheda means creating division where necessary: the wise ruler must bring about differences among his subjects in order to make his position secure. In other words, he must adopt the “divide and rule” policy.


The Buddha differed radically from the Hindu view that matsya nyaya is the basic law of nature. He certainly saw the struggle for existence that was so evident in life but this he attributed to man’s ignorance rather than to his innate depravity. The Blessed One also saw that man was ever ready to live in peace and amity with his fellow beings, to co-operate with his fellow beings, and even to sacrifice himself for the sake of his fellow beings, provided he was properly guided. In the Buddha’s view it was not discipline imposed from above or external authority that was necessary to control man, but self-understanding and inward discipline.

The law of the jungle was certainly not universal even in the jungle. There was amity and co-operation even among the animals in the jungle—as the Buddha points out in several Jataka stories.

Owing to this fundamental difference in outlook between Hinduism and Buddhism, we see that Buddhism lays little or no emphasis on authority (bala) or punishment (danda). For example, we observe that instead of the caturopaya or the four-fold policy of sama, dana, danda, bheda of the Hindus, the Buddhist scriptures speak of, the catus-sangraha vastu (Pali: catu-sangaha-vatthu), or the four ways of treating subjects. They are, dana or charity; priya-vacana or kind speech; artha cariya, or the spirit of frugality and of service, and samanatmata or equality.

Thus, according to Buddhism the virtuous king should practise dana or charity. Charity here includes not only the alms given to the poor but also gifts given to those who serve the monarch loyally. The virtuous king also must practise priyavacana, or kind speech. He must on no account use unkindly or harsh words towards anyone.

The king also must cultivate artha cariya. The word artha cariya has been interpreted to mean the spirit of service as well as the practice of economy and living the simple life. The good king or ruler also must cultivate samanatmata or equality. That is, while retaining the exalted position of the ruler, he must consider himself in no way superior to the least of his subjects, and he must also learn to dispense justice to his subjects without fear or favour. The righteous monarch must also learn to treat everyone equally.

Dasa Raja Dharma

In the dasa-raja-dharma or the ten royal virtues, the Buddhist ideal of kingship is further elaborated upon. The ten royal virtues are dana, charity; sila, morality; pariccaga, munificence; ajjavan, straightforwardness; majjavan, gentleness; tapam, restraint; akkodho, non-hatred; avihimsa, non-violence; khanti, patience, and avirodhata, friendliness and amity.

Dana in this context means giving of alms to the needy. It is the duty of the king to look after the welfare of his needy subjects, and to give them food, clothing and other wherewithals.

Sila here means morality. The monarch must so conduct himself in private and public, life as to be a shining example to his subjects.

Pariccaga means the grant of gifts to those who serve the monarch loyally. By the grant of gifts not only does the monarch acknowledge their efficient and loyal service, but he also spurs them on to more efficient and more loyal service.

Ajjavan means that the monarch must be absolutely straightforward. The good king must never take recourse to any crooked or doubtful means to achieve his ends. His yea must be yea, and nay must be nay.

Majjavan means gentleness. The monarch’s straightforwardness and rectitude that often will require firmness, should be tempered with gentleness. His gentleness will keep his firmness from being over-harsh or even cruel, while his firmness will keep gentleness from turning into weakness. A harmonious balance of these two qualities is essential not only for a ruler but for all leaders of men.

Tapan means the restraint of senses. The ideal monarch is the one who keeps his five senses under strict control, shunning indulgence in sensual pleasures.

Akkodha means non-hatred. The good king must not harbour grievances against those who injured him, but must act with forbearance and love.

Avihimsa means non-violence. The Monarch should not indulge in games where killing is resorted to, or cause injury to any being. He must practise non-violence to the greatest possible extent that is reconcilable with the duties of a ruler.

Khanti means patience, The king must conduct himself with patience, courage and fortitude on all occasions. In joy and sorrow, in prosperity and in adversity, in victory and defeat, he must conduct himself with calmness and dignity without giving in to emotions.

Avirodhata means non-enmity, friendship. The king must cultivate the spirit of amity among his subjects, by himself acting always in a spirit of amity and benevolence. It will be seen that avirodhata is in this context opposed to bheda—the divide and rule policy in the Hindu statecraft.

The Buddha also laid emphasis on the fact that the evil and the good of the people depend on the behaviour of their rulers; and for the good of the people he set out these ten royal virtues to be practised by the rulers of men.

Simple though this looks to us, it must be viewed from the point of view of contemporary society where the Brahmin hierarchy divided the society permanently into various castes, and gave religious sanction to that division. No doubt the Buddha had in mind the claims of the Brahmins that they were a unique people being “twice-born“ once in the natural way and again from the shoulder of the creator himself.


The Buddha’s rejection of caste and class was not merely theoretical. He admitted men of all castes into the Order. Upali, a former barber, Sunita a former outcaste, found honoured places in the Order.

The Buddha says: “Monks, just as all the great rivers, that is to say the Ganges, the Jammu, the Aciravati, the Sarabhu, the Mahi, on reaching the great ocean lose their former names and identities and are reckoned as the great ocean, similarly the Kshatriya, the Brahmana, the Vaisya and the Sudra, after entering this Sangha lose their former identities, and become the members of one Order.”

The Chinese pilgrims Fa-Hien, Yuan Chang and I-Ttsing tell us that these democratic and equalitarian concepts were still fostered in India centuries after the great decease of the Buddha.

“Oriental” Despotism

The constant reference by Western writers to oriental despotism has created the impression in the English reader’s mind that until the advent of the Europeans there was no good or popular government in Asian lands and that with rare exceptions like the reign of Asoka it was a case of despotic monarchs tyrannising over a helpless people. The study of both Hindu and Buddhist literature shows that among the Indian rulers there were certainly not more (and probably less) pleasure-seeking despots than among their Western counterparts. Ancient Indian society was, no doubt, feudal—but it was also a co-operative society. The type of oppression of the peasant by the lord as was witnessed in France before the French Revolution was never seen within the boundaries of Hindu or Buddhist India.

Story of Ummadayanti

The story of Ummadayanti in the Jatakamala illustrates this point very well.

The Bodhisattva was once born into the Royal family of the Sibis and in due time became the king of the Sibis. One day while touring the city with his retinue he saw Ummadayanti, one of the most beautiful women among the Sibis and fell in love with her at first sight. But to the chagrin of the king he learned that Ummadayanti was already married. He also learned that the husband was no other than Abhiparaga, one of the officers of the Royal household itself.

The king felt quite ashamed of his sudden passion for a woman who was married, and kept the knowledge of it to himself, and tried his best to extinguish the flame of love which arose in his heart.

The king thus suffered in silence because of the love he had for Ummadayanti. Abhiparaga, however, came to know about the king’s condition and the reason for it. One day he approached the king while he was alone and broached the subject in a most tactful way. Abhiparaga told the king that he was very well aware of the reason for the king’s poor condition and suggested to the king most respectfully that the king accept Ummadayanti as his consort.

The king was confounded and was stricken with shame. The secret love that was gnawing his heart was now known to the husband of the very woman whom he loved. And, here he was himself offering her to him, his king, because of the love and devotion Abhiparaga had for him.

“No, no,” said the king, “that may not be. I would lose my merit and would know myself to be immoral. Further my wicked deed would be known also to the public”.

Abhiparaga argued again and again with the king with a view to convincing him that he was doing no wrong in accepting Ummadayanti from his hands.

The king finally said, “No doubt, it is your great affection for me that prompts you to the effort to promote my interest without considering what is right and wrong on your aide. But this very consideration induces me the more to prevent you. Verily, indifference as to the censure of men cannot at any rate be approved”.

The king continued, “The evil and good the people do depend on the behaviour of their rulers. For this reason, and taking into account the attachment of my subjects, I shall continue to love the path of the pious above all in conformity with my reputation.

“As the herd goes after the leading bull in any direction, whether the right one or the wrong one, following his steps in the very same manner, the subjects imitate the behaviour of their rulers without scruple and undauntedly.

“You must take also this into consideration.

“If I should lack the power of ruling my own self, say, into what condition would I bring this people who long for protection from my side.

“Thus considering and regardful of the good of my subjects, my own righteousness and my spotless fame, I do not allow myself to submit to my passion. I am the leader of my subjects, the bull of my herd.”

The Buddha in this story showed how a king should conduct himself.

Firstly, he must, put his private passions aside in the interest of the people.

Secondly, he must always pay heed to public opinion.

Thirdly, there must not be any divorce between his private life and his public life—both must be without blemish.

Fourthly, he must always be regardful of the good of the subjects.

Fifthly he must give the correct leadership in all matters to the people.

Elsewhere the Buddha says that whether a nation is just and good depends on the conduct of the rulers.

“Monks, when the ruler of a country is just and good, the ministers become just and good. When the ministers are just and good, the higher officials become just and good. When the higher officials become just and good, the rank and file become just and good. And, when the rank and file become just and good, the people become just and good.”

It was a belief among the Buddhists that even rains came in due season when the rulers are just and good.


Having said so much about the ideals of kingship in Buddhism, we must ask ourselves whether Buddhism considers monarchy itself as the ideal form of government. During the Buddha’s time there were a number of great kingdoms, in India, such as Magadha and Kosala. There were also a number of democratic states at the time. The Buddha has definitely expressed himself in favour of the democratic form of government and also expressed the view that it was a form of government which was conducive to the stability of society.

Referring to the preparations made by king Ajatasattu to attack one of these democratic principalities—that of the Vajjians—the Buddha said:

“Ananda, have you heard that the Vajjians regularly assemble together in large numbers?”

“I have heard so,” said the Venerable Ananda.

“Well Ananda, so long as the Vajjians assemble regularly and in large numbers, just so long may the prosperity of the Vajjians be looked for and not their decay.

“So long, Ananda, as the Vajjians assemble in harmony and disperse in harmony; so long as they conduct their business in harmony; so long as they introduce no revolutionary ordinance or break up no established ordinance, but abide by the law; so long as they honour, revere, esteem and worship the elders among the Vajjians and deem them worthy of listening to; so long as the women and maidens can go about, without being molested or abducted; so long as they honour, revere, esteem and worship the Vajjian shrines, both the inner and the outer; as long as they allow not the customary offerings given and performed, to be neglected; so long as customary watch and ward over the holy men that are among them is well kept, so that they may have free access to the realm and having entered may dwell pleasantly therein, just so long as they do these things, Ananda, may the prosperity of the Vajjians be looked for and not their decay.”

That Buddhism helped greatly in the evolution of democratic forms of government in ancient India is borne out by what the Marquess of Zetland, a former Viceroy of India, says in his introduction to the book Legacy of India. Lord Zetland says:

“We know indeed that political science—Arthasastra in Sanskrit—was a favourite subject with Indian scholars some centuries before the Christian Era. The social contract as the origin of kingship is discussed in the now famous work attributed to Kautilya, the Chief minister of emperor Chandragupta, about the year 300 B.C. And it would seem that the people who contracted for a king in these early days did so in order that there should be some external authority capable of ensuring that the laws and regulations of the various corporate bodies which had come into existence, were respected. ’The king,’ wrote Yajñavalkya, ’must discipline and establish again on the path of duty all such as have erred from their own laws, whether families, castes, guilds or associations …’ It is notable that the tendency towards self-government evidenced by these various forms of corporate activity received fresh impetus from the Buddhist rejection of authority of the priesthood and further by the doctrine of equality as exemplified by its repudiation of caste. It is indeed to the Buddhist books that we have to turn for an account of the manner in which the affairs of these early examples of representative self-governing institutions were conducted. And it may come as a surprise to many to learn that in the assemblies of the Buddhists in India two thousand or more years ago are to be found the rudiments of our own parliamentary practice of the present day. The dignity of the assembly was preserved by the appointment of a special officer—the embryo of ’Mr. Speaker’ in our House of Commons. A second officer was appointed whose duty it was: to see that when necessary a quorum was secured, the prototype of the parliamentary chief whip in our own system. A member initiating business did so in the form of a motion which was then open to discussion. In some cases this was done once only, in others three times, thus anticipating the practice of parliament in requiring that a bill be read a third time before it became law. If discussion disclosed a difference of opinion the matter was decided by the vote of majority, the voting being by ballot.”

In the context of the knowledge we now have about the democracies in ancient India, the Buddha’s appreciative reference to the Vajjian Republic is most significant.

As Lord Zetland says, the Buddha’s doctrine of equality made a profound impression on the social and political life of the Indian people—and the influence lasted for nearly 14 centuries. In the Sutta Nipata, we find the following statement of the Buddha:

“Vasettha” (he replied), ”I will expound
To you in gradual and very truth
Division in the kind of living things.
For kinds divide! Behold the grass and trees.
They reason not, yet they possess the mark
After their kind; for kinds, indeed divide.
Consider then the beetles, moths and ants,
They after their kind too possess the mark.
And so four-footed creatures, great and small …
The reptiles, snakes, the long-backed animals,
Fish and pond-feeders, water-denizens,
Birds and the winged creatures, fowls of the air,
They after their kind all possess the mark;
For kinds divide. Each after his kind bears
His mark. In man it is not manifold.
Not in the hair, or head or ears or eyes,
Not in the mouth or nose or lips or brows,
Not in the throat, hips, belly or the back,
Not in the rump, sex organs or the breast,
Not in hands or feet, fingers or nails,
Not in the legs or thighs, colour or voice,
Is mark that forms his kind, as in all else.
Nothing unique is in men’s bodies found;
The difference in men is nominal.” (Sutta-nipata)

Twenty centuries before the revolutionaries of France raised the standard of “liberty, fraternity and equality,” the Buddha had enunciated these very values as essentials of good government!


  1. Sigalovada Sutta: translated in Everyman’s Ethics, The Wheel No. 14. [Back]

Courtesy: Bodhi Leaf No. 11

Buddhist Publication Society,



ගී සිළුමිණ – දෙවන කොටස​

August 21st, 2014

Âsiri Bandara

සිංහල ගී කෙත සැරසූ ඔබ අප රසවිඳි අපූර්වතම හරවත් ගී සමුච්ඡයක රසය සහ ගීතයේ කතාව පිළිබඳව විවරණයක් සමඟින් ඔබට එම ගී තව තවත් සමීප කර වන්නට අපි ගන්න පුංචි උත්සාහයක් තමයි ගී සිළුමිණ. 
 මේ සඳහා දායක වන්නේ හෙළ ගී කෙත පෝෂණය කරන්නට තම නිර්මාන දායකත්වය නිර්ලෝභීව පුදන ගේය පද රචක සහ කාව්‍යය රචක ලන්ඩන් විහාර වාසී පූජ්‍යය කෝන්වැවේ අරියරතන ස්වාමින් වහන්සේ. 
ගී සිළුමිණ මෙවර සංවාදයට ගන්නේ සංගීත විශාරද සුනිල් එදිරිසිංහයන් ගයන “වන්නි වනපෙතේ” නම් වූ අපූරු ගීයයි. බලන්න මේ ගීයේ පසුපස ඇති ශෝචනීය පුවතේ ඔබ අපි සැවොම අඩු වැඩි වශයෙන් හෝ කොටස් කාරයෝ නොවේද කියලා. මෙය අසා රස විඳ කරුණාකර ඔබේ අදහස් අපට දන්වන්න
 කරුණාකර මෙය රස විඳ ඔබ දන්නා සිංහල ගීයට ලැදි සැමට බෙදා හරින්න​. 

ජාතික පර්යේෂණ හා සංවර්ධන සැළැස්මට විශ්වවිද්‍යාල ආචාර්යවරුන්ගේ අදහස් විමසයි

August 21st, 2014

මාධ්‍ය අංශය  තාක්ෂණ හා පර්යේෂණ අමාත්‍යාංශය

පර්යේෂණ වලින් ආර්ථීකයට ලැබුණ ප්‍රතිදානය කුමක්ද යනුවෙන් අද සමහරුන් ප්‍රශ්න කරති. මෙයට පිළිතුරක් ලෙස තාක්ෂණ හා පර්යේෂණ ක්ෂේත්‍රයේ ඉදිරි ගමන් මඟ පිළිබඳව පස් අවුරුදු සැලැස්ම සකස් කර තිබේ. මෙය ක්‍රියාත්මක කිරීමෙන් ආර්ථීකයට දක්වන දායකත්වය කොපමණද යන්න වසරින් වසර මැන බැලීමට කටයුතු කරන බව අමාත්‍ය චම්පික රණවක මහතා විශ්වවිද්‍යාල ආචාර්යවරුන් හමුවේ ප්‍රකාශ කළේය.

රටට අත්‍යාවශ්‍ය සේවා ක්ෂේත්‍ර 10 ක් හඳුනාගනු ලැබූ අතර, ඒ ක්ෂේත්‍ර සඳහා මැදිහත්විය යුතු තාක්ෂණයන් පිළිබඳව තීරණය කර මේ සම්බන්ධයෙන් කමිටු ගණනාවක් මේ වන විට පත්කර ඇත. එහි ක්ෂේත්‍ර 10 ක් හා මැදිහත්වීම් 10 තෝරා ගනු ලැබු අතර ක්‍රියාකාරකම් 100 ක් ඇතුලත්ය. මේ ක්‍රියාකාරකම් 100 ට සිය දෙනෙක් පත්කොට මූලික හඳුනාගැනීමක් සිදු කළ අතර එම හඳුනාගැනීම් විද්‍යාඥයින්ට ඉදිරිපත් කොට ඔවුන්ගේ අදහස්ද ලබාගනු ලැබීය.

මේ සම්බන්ධ සාකච්ඡාවන් තව දුරටත් ඉදිරියට ගෙන යන අතර එහි එක් අවස්ථාවක් ලෙස විශ්වවිද්‍යාල පද්ධතියේ ආචාර්ය මහාචාර්යවරුන් සමඟ ඔවුන්ගේ අදහස් මේ සඳහා ලබාගැනීමට කටයුතු කරන අතර පුළුල් පරාසයක පිරිස් සමඟ සාකච්ඡා කිරීමෙන් පසු ලබන සැප්තැම්බර් මාසයේ මෙය විධිමත් සැලැස්මක් ලෙස අතිගරු ජනාධිපතිතුමාට ඉදිරිපත් කිරීම අපගේ අරමුණ බව අමාත්‍යවරයා පෙන්වා දෙයි.

සාමාන්‍යයෙන් ඉන්දියාවෙත් අප දියුණු යැයි සලකන බටහිර රටවලත් මෙවැනි සැලසුම් දස අවුරුදු හා පස් අවුරුදු ලෙස සකස් කරනු ලබන අතර ඒවා පක්ෂ භේදයෙන් තොරව බොහෝ විට අනුමත වී ක්‍රියාත්මක වේ. ඒ සඳහා ඒ රටවල සිටින විද්‍යාත්මක ප්‍රජාව බොහොම සක්‍රීයව දායක වෙයි. නමුත් අපේ රටේ එවැනි සම්ප්‍රදායක් නොමැති නිසා ඒ සම්ප්‍රදාය අළුතෙන් ආරම්භ කිරීමට හා ලංකාව තුළ විද්වත් ප්‍රජාවගේ හඬට ඉඩක් ඇතිවන ලෙස කටයුතු කිරීමට මෙම සැලැස්ම ඔස්සේ අවධානය යොමුකොට තිබේ. දේශපාලනය අද බොහෝ දුරට පටු ඉල්ලීම් මත ක්‍රියාත්මක වන අතර එහිදී පුළුල් ක්‍රියාවලියක් පිළිබඳව තිබෙන අදහස යටපත් වේ. ආර්ථීකයේ, සමාජයේ හරවත් ඉදිරිගමන් මඟ පිළිබඳව එහිදී සොයා බැලීමක් සිදු නොවන අතර විද්වත් ප්‍රජාවක් විසින් රටේ ඉදිර ගමන සම්බන්ධයෙන් තීන්දු ගැනීම කළ යුතුය. මේ එයට මුල පිරීමකි.

ආසන්න වශයෙන් අද වන විට විවෘත ආර්ථීකය ලබාගෙන අවුරුදු 40 ක් ගෙවීගොස් තිබේ. මේ කාලය තුළ අපට මොණවද ලැබිල තියෙන ජයග්‍රහණ ? මොනවද අපි අත්පත් කරගෙන තියෙන්නෙ ? මේ අවුරුදු 40 තුල අපි යම්කිසි ආකාරයක ගමන්මගක නිරත වූයේ නම් අද වන විට එහි හැකියාවන් අඩුවී ගොස් ඇත. වාසිදායක තත්ත්වයන් සියල්ල අපෙන් ඉවත්වී ගොස් ඇත.

අපේ රට අවුරුදු 14 ක් මැදි ආදායම් රටක් ලෙස ගමන් කර තිබේ. දැන් අප ගමන් කළ යුත්තේ තිරසර ක්‍රියාමාර්ගයකටයි. ආර්ථීක වර්ධනය පමණක් මේ සඳහා ප්‍රමාණවත් නොවන අතර පරිසර තිරසර භාවය කෙරෙහි අප ප්‍රධාන වශයෙන් අවධානය යොමුකළ යුතු වේ. අපේ ජල පද්ධතිය, වායු ගෝලය, පස විනාශ කරමින් සිදුවන සංවර්ධනයක්  අපට අවශ්‍ය නැත. මේ පිළිබඳව අවධානයක් යොමු කරමින් සංවර්ධන සැලසුම් සකස් කිරීම අද සිදුකළ යුතුව තිබේ.

දුප්පත් පොහොසත් පරතරය, විරැකියාව අද යම් තරමක් දුරට ජය අරගෙන තිබේ. නමුත් සමාජ අසහනය ප්‍රබලව ඉස්මතු වී තිබේ. මේ පිළිබඳව අප මූලික වශයෙන් අවධානය යොමු කළ යුතු අතර සමාජ අසහනයට විසඳුමක් අත්‍යාවශ්‍ය වී තිබේ. ඒ සඳහාද ආයෝජන සැලැස්මේදී අවධානය යොමුකොට තිබේ. තිරසර ආර්ථීක වර්ධනය, සමාජ අසමානතාව තුනීවීම, පරිසරය සුරක්ෂිතවීම යන කරුණු තුන මත තිරසර සංවර්ධනයක් ගොඩනැගිය යුතු බව  මෙම ආයෝජන සැලැස්මේදී විශේෂිතකොට තිබෙන අතර මේ සඳහා වෘත්තීයවේදීන් මැදිහත් වියයුතු වේ.

ජයවර්ධනපුර, කැළණිය, කොළඹ, මොරටුව සහ පේරාදෙණිය විශ්වවිද්‍යාල ආචාර්යවරුන් සමඟ මේ වන විට සාකච්ඡා කොට ඇති බවත් ඒ සඳහා අචාර්යවරුන්ගේ ප්‍රතිචාර ලැබෙමින් පවතින අතර මේ සම්බන්ධයෙන් විශේෂ අවධානයක් යොමු කරන බවද අමාත්‍යවරයා වැඩි දුරටත් සඳහන් කර සිටියේය.


Unite against the west

August 21st, 2014

By Nalin de Silva

What is the most important function of a government of any country? The governments whether elected according to western democracy or not have to look after the security of the state and maintain the sovereignty of the nation. The other functions of the governments include providing health, education, employment, food, childcare, and maintaining democracy, freedom of expression, individual rights are all secondary.

What is the use of democracy if we can elect only stooges of the west as the Presidents, Prime Ministers etc.? It is unfortunate that we are all victims of western education that teach us to maintain the security and sovereignty of the western states at any cost to the non western states. The knowledge that is disseminated at schools, universities and other such institutes are created in the west that maintains its hegemony through other means as well. The western education produces in general a set of people who cannot think outside the western box and even indigenous systems of knowledge have come under the hammer of western concepts. In Sri Lanka we are worse than most other Afro Asian countries as free education has closed the eyes of many people to indigenous systems.

We would attempt to interpret Bududahama (Buddhism to use the western word) Vedakama (healing systems) and Govikama (so called agriculture) to suit the western concepts and very often adopt western systems that do not suit our conditions. For example our western educated pundits have converted Bududahama to some kind of rationalism and an empiricism that has done away with Samsara as taught in Bududahama as well as Hindu Dharma.

 The western states were not built in a day and they have been evolving from the Fifteenth Century onwards. The individual freedom is emphasised in the western books on political science and other social sciences as against collectivism of Catholic Chinthanaya but is never practiced in the western countries. Individual freedom that includes freedom of expression, human rights etc., was brought to the forefront as against the state that dominated during the European Medieval period based on Catholic Chinthanaya, but it was easily confined to the text books and journals published by so called learned societies.

 The individual rights were used as a weapon to fight the Pope and his agents in Western Europe but the so-called elected delegates of people did not care two hoots for those rights once they found themselves in the saddle of power. Today, in the US it is clear that individual rights are not cared for as evidenced in the Michael Brown case in Ferguson. The black people given the honorary title of African Americans (the whites in USA are not called European Americans, they are always Americans, and the those inhabited USA before the Europeans came to that country are called aboriginals) never have had individual freedom or even collective freedom for that matter, at least to the extent the European Americans have. The American Civil War is supposed to have ended in 1865 according to history books but it is clear that the civil war has not ended. Next year marks 150 years of officially ending the civil war but it looks like it will go on for at least another 150 years unofficially on the streets and in the homes of the US.

 The Americans in spite of what they preach the others have had no reconciliation between the blacks and whites 150 years after the civil war and there will be no international commissions to look into the deaths of people such as Michael Brown. The blacks continue to languish in poverty and any statistics would show that the unemployment rate is very high among the blacks. The so-called multiculturalism is not practised in the US which only pays lip service to it at workshops and conferences of so-called intellectuals, and the culture of the black people is not recognized. The Judaic Christian culture is the dominant culture of the US as well as the other western countries. Obama would not have been elected the President if he had not been part of the western Judaic Christian culture. It is wrong to say that Obama was the first black to be elected as the President of the US because if he had been a Muslim he would never have been elected to that post. The blacks in the US are discriminated against mainly because they have not absorbed the Judaic Christian culture to the extent that the white European Americans want.

 The west propagates the view that their states are separated from religion and are therefore secular. This is one of the most calculated myths, which is being spread by their intellectuals and their imitators in the Afro Asian countries. The western countries are not only Judaic Christian in culture but their states are associated with one or the other denominations of Christianity/Catholicism. However, their intellectuals and the imitators in Afro Asian countries, especially in Sri Lanka where due to free education we have more than our share of western educated pundits who cannot think, would protest (they can only write to the newspapers published in English, the Sinhala educated masses would simply ignore them) when we claim that Sri Lanka is a Buddhist country, India is a Hindu country or Pakistan is a Muslim country. What they want is to state that we are all secular countries, but we know that secular states are nothing but Christian states in practice. It is only in theory that they are secular. In effect these pundits want us to be Christian states.

 The pundits who have had their education in Christian schools and Christian universities argue that there are no completely sovereign states in the world. They claim that sovereignty is limited as states have entered into various agreements with other countries. They also claim that the so-called Non Governmental Organizations which are in effect western governmental organizations (WGOs) should have the freedom the individuals enjoy.

 These WGOs are not innocent associations such as Mahila Samithis (Societies of Ladies) that work on a voluntary basis with money collected from the individual members. The WGOs are very often foreign funded and the governments of the respective countries who have to maintain the sovereignty of the nation and look after the security of the country have the right to control activities of the foreign funded WGOs. The WGOs are instruments created in the 1960s by the western countries to propagate western ideology and they are used to destabilise the non-western countries. All so-called volunteer organisations financed by the foreign countries have to be monitored and they are none other than Fridays serving their masters and mistresses in the west. They work essentially to undermine the sovereignty of the non western countries and would do whatever they can do topple governments not to the liking of the western countries, especially the US and England and its colonies Wales, Northern Ireland and Scotland. The Fridays who know only to serve the masters would make statements on the freedom of WGOs to topple the governments that they and the WGOs do not like with assistance from west and establish meekly governments that serve the west. The individual rights as against the state in non western countries are used to undermine the sovereignty of those nations.

 Sovereignty cannot be graded and the US or England should not have more sovereignty than the Afro Asian countries. When Cameron comes to Sri Lanka he thinks that he is the governor of the country and we all know how he behaved during the CHOGM. The Fridays might approve what he did during his visit to Sri Lanka but the majority of the people wanted to teach him a good lesson. Could Mahinda Rajapakse go to Scotland and canvas against England? England, a country that could not provide security to Rajapaksa the present chairman of the CHOGM to go to Commonwealth Games would not allow that even in their dreams. It is clear that in spite of various international agreements England has more sovereignty than Sri Lanka. The same is true of the US. Can Sri Lanka ask for a truth and reconciliation commission in the US?

In Sri Lanka Tamils are not killed by the security forces the way Michael Browns are killed in ‘peace’ time, but the US and England have the power emanating from colonialism to appoint Navi Pillai and other committees to investigate what is supposed to have happened during the last week of the humanitarian operation. This is colonialism and graded sovereignty approved by Fridays who have had western education free or otherwise and it is time that the non western countries united to defeat western colonialism forever.

Expressing concerns

August 21st, 2014

George Rupesinghe Sydney, Australia

HE the Ambassador of the USA to Sri Lanka
The United States Embassy Colombo
Sri Lanka

Excellency I have noted, with some outrage, your recent expressions of concern in the statements on incidents such as disruption of meetings, alleged lack of press freedom etc in Sri Lanka.

Is it appropriate that Sri Lanka’s ambassador to the United States expresses the Sri Lanka government’s deep concern at what is happening in Ferguson. Missouri?

The shooting of an unarmed teenage African American by police has sparked violent protests, prompting a state of emergency and imposition of a curfew.

Sadly, this is the latest human-rights and community tragedy that has plagued the United States for centuries.

Your moral preaching about the alleged abuse of human rights and freedoms in Sri Lanka rings hollow when incidents such as this erupt from time to time in your own backyard.

Perhaps it is also appropriate for Sri Lanka to express concern about the social evils of “the right to bear arms” and the continuing toll of American lives owing to guns.

Perhaps a similar expression of concern about the pervasive and growing drug culture and its medical, and social consequences will be in order.

Perhaps you would issue a statement explaining why it is proper for US diplomats to interfere in Sri Lanka’s domestic matters when you have a lot of cleaning up to do in your own house.


George Rupesinghe

The Bogus ‘Joint Statement’ between President of Sri Lanka and Ban-Ki Moon

August 19th, 2014

Shenali D Waduge

There is an underpinning effort made surreptitiously across the Panel of Expert report to give the impression that the 3 member team was appointed to ‘give effect to’ the joint statement made in 2009 between the Sri Lankan President and the UN Secretary General. Firstly, the Panel’s report makes a grave error in claiming that the UNSG arrived in Sri Lanka in 23 March 2009. The UNSG according to official records arrived in Sri Lanka on 23 May 2009. That was just 4 days after the LTTE was militarily defeated. The next argument is how the Panel is taking pains to project that its appointment had everything to do with a bogus joint statement that is being promoted as the reason for its appointment.

The Secretary General underlined the importance of an accountability process for addressing violations of international humanitarian and human rights law. The Government will take measures to address those grievances (Nowhere does the Sri Lankan Government commit to undertaking an investigation nor does the GOSL agree to an international investigation)

When taken word for word there is no such request made by the UNSG neither is there a commitment by the GOSL to the UNSG that Sri Lanka would undertake an investigation.

The implication is that the UNSG underlined the importance of an accountability process and the GOSL replied it would take measures. The vagueness of ‘those grievances’ leaves the doors open for people to assume what they like but it does not confine to any particular grievance or grievances or that Sri Lanka would carry out an investigation.

This being the statement jointly signed by the UNSG and the GOSL who is attempting to fool Sri Lanka and the world by bogus statements made throughout reports of an undertaking by the GOSL to an international investigation and for the Panel of Experts to ensure that Sri Lanka is fulfilling that assurance.

The following are the references to the Joint-Statement by the Darusman panel

.   Introduction 3: “the establishment of the Panel of Experts is in the follow-up by the Secretary-General to that joint statement”.

  1. Introduction 4: “The Panel’s mandate is to advise the Secretary-General on the implementation of the joint commitment with respect to the final stages of the war”.

With a very clear non-commitment in the joint statement between the UNSG and the Sri Lankan President, it is baffling how the Panel of Experts are taking great pains to project that their appointment is connected to the joint statement and their role is linked as a follow-up to ensuring Sri Lanka is committed to the joint statement.

The next surprising element is how the Panel attempts showcase that the Panel is the direct outcome of the UNSG’s statement “The Secretary General underlined the importance of an accountability process for addressing violations of international humanitarian and human rights law”. and the GOSL response “The Government will take measures to address those grievances

If our understanding of English is correct ‘underlining the importance of anaccountability process’ does not equate to ordering Sri Lanka to establish anaccountability process and the Government’s response that it ‘will take measures toaddress those grievances’ does not equate to assuring such. Besides there is no time, date mentioned.

Therefore, what mischief is the UNSG’s office upto in giving the impression to claim that ‘at this time and against this background’ the Panel was appointed. Moreover, letus also not that the LLRC was implemented in May 2010 so why would the UNSG go onto appoint his own Panel the following month (June 2010) which goes to show that theUNSG has hardly given Sri Lanka any time to run its own domestic process?

When the UNSG has every right to appoint committees to advise him (withoutrequiring UNGeneral Assembly or UN Security Council) approval, why was there a needto continuously establish a bogus link to the joint statement issued between himself and the Sri Lankan President? Moreover why was that ‘ADVICE’ to him given to the Sri Lankan Government and later leaked so that they could cover up illegalities?

Moreover, with so many ongoing conflicts, why has the UNSG not used his unforeseen budget to appoint other Panels to advise him on these ongoing conflicts?

The references to the Joint Statements keeps haunting the entire report

Formation of the Panel

2. ‘The purpose of the panel shall be to advise the Secretary General, on themodalities, applicable international standards and comparative experience relevantto the fulfillment of the joint statement to an accountability process.’

Was it not because there was some mischief that the UNSG has allocated an ‘unforeseenbudget’ to fund the Panel?

The overall task of the Panel

7. “The role of the Panel is to provide advice to the Secretary General on the measures Sri Lanka has thus far taken and should, in the future take, to give effect to the joint statement of 23 May 2009 between the Secretary General and the President of Sri Lanka, with specific regard to accountability, in the light of the actual nature and scope of all allegations”.  (the same reference in made in point 9)

12. “The Terms of Reference require the Panel to advise the Secretary General about the implementation of the joint statement regarding the ‘final stages of the war’.” (why has the final stages been included in inverted commas?) The Panel based its focus between September 2008 and May 2009.

The short and sweet of the argument is that that the LTTE was declared defeated on 19th May 2009. The UNSG arrived in Sri Lanka on 23rd May 2009. The same day a joint statement was released signed by the UNSG and the President of Sri Lanka. Obviously, the draft of this communiqué would have passed several hands and legal bodies of both the UN and the Sri Lankan State but no one needs to have a formal English qualification to understand that the joint statement that was released on 23rd May 2009 did not ask Sri Lanka to carry out an accountability process and neither did the Sri Lankan Government give assurance to carry out one. The UNSG ‘underlined the importance of an accountability process’ this does not mean that the UNSG demanded the Sri Lankan Government to carryout an accountability process and it also does not mean that Sri Lanka gave any assurance with dates and times when it would.

In May 2010, the Sri Lankan Government appointed the LLRC, the very next month the UNSG appoints the Panel of Experts and these experts claim that their appointment was to follow through on the joint statement and Sri Lanka’s commitment to it. There was no commitment as is very clearly evident and moreover the UNSG has shown no regard for Sri Lanka’s process which started in May 2010 by going ahead and appointing his own Panel which continuously makes wrong references to the joint statement.

The need to project the bogus nature of the appointment of the Panel, its lack of credibility is important in view of the Panel of Expert report being the foundation and basis for successive resolutions against Sri Lanka and used by even the UN Human Rights outgoing head.

The Secretary General underlined the importance of an accountability process for addressing violations of international humanitarian and human rights law. The Government will take measures to address those grievances (Nowhere does the Sri Lankan Government commit to undertaking

So we need to once again ask, what is the mischief taking place?

Let us also note that in May 28, 2008 when the EU nations called for an independent investigation of Sri Lanka that motion was rejected 29 to 12 with 6 abstentions. What has happened since and who are steering the mischief?


Why President’s Decision To Bar Entry To UN Investigators Appears Justifiable.

August 19th, 2014

LankaWeb Weekly Editorial

August 20th 2014

Although there is every likelihood that it will cause an international furore, the choice of the President to deny entry to the team of UN investigators seems justifiable on the simplest rationale that it has been instigated by biased former UN representatives such as Navi Pillai and others who have very openly as well as blatantly taken upon themselves to be adjudicators over their perceptions of human rights violations during the decades long internal armed terrorist insurrection some mistakenly label a War.Well for their information what the Government of Sri Lanka did as many rational analysts far removed from bias interpret was a very justified defence of Sovereignity and Territorial Integrity by a nation against subversives aided and abetted by a miniscule minority whose violations of human rights during their terror campaign was far reaching and significant.While the Government and the armed forces in reality protected the rights of all citizens during the long terrorist campaign, the supporters of the terrorists both within and without Sri Lanka have taken it upon themselves to be judge, jury and executioner over the issue plying the world with falsified evidence against the Government and taking great pains to do this with far reaching responses from some world powers who beyond hearsay and digitally enhanced fictitious videos as well as the sob stories of the supporters of the vanquished, for various reasons and perhaps conducive to their own agendas have chosen to attempt incarceration of the GOSL when in reality they should isolate the criminals the Tamil Tiger terrorists were and any who continue to support them while acollading the triumph of the SL Armed Forces.

It was was a triumph over terrorism which has benefitted not only Sri Lanka but the entire world considering how well organized albeit dangerous the terrorists were and on this grounds alone the decision of the President seems more than justifiable where there was much more than meets the common eye when it came to the mendacities of the Tamil Tigers and Sri Lanka was spared the ignominy of being subjugated by them through the prompt and assertive responses which eventually saw their demise although a neavy toll was taken in the process through loss of both military and civilian life as well as horrendous harm and injury and the destruction of public and private property.
As posted in the international as well as local media the news that Sri Lanka will not grant visas to UN investigators probing war crimes allegedly committed during the island’s decades-long separatist conflict, as decreed by President Mahinda Rajapakse it therefore seems not only justifiable but also appropriate given the aforementioned reasons.
Given the bias within the UN towards Sri Lanka ( there has been similar biases in other international situations iniated by the likes of Navi Pillai and co.) it comes as no surprise that Sri Lanka has refused to accept the direction of the UN Human Rights Council, which voted in March to investigate allegations that the military killed 40,000 civilians in the final months of the separatist war in 2009.

But it is the first time that Rajapakse has said UN investigators will not be allowed into the country although not with the objective of ” effectively barring them from face-to-face access to Sri Lankans wanting to testify” as  insinuated by those who oppose government policy but on the principle of standing their ground that the facts, figures as well as the accusations are distorted and not justifiable as it was not a miniscule minority involved here but an entire nation of 20 million people who need to have their grievances addressed for what they suffered as a result of the Tamil Tiger insurrection.
 Quoting again from the International Press as well as the local media The President has said that “We will not allow them into the country,”, although under international pressure to cooperate with the UN-mandated investigation although he has asserted that his government was cooperating with all other UN agencies.”We are saying that we do not accept it (the probe). We are against it,” he told Colombo-based foreign correspondents at his official residence.”But when it comes to other UN agencies, we are always ready to fully cooperate and fully engage with them.” UN Secretary General Ban Ki-moon and other leaders have urged Colombo to cooperate with the UN Human Rights Council after ending a prolonged separatist war that pitted ethnic minority Tamil rebels against the largely Sinhalese Army.
Interestingly and perhaps aware that hers might be a wasted effort eventually the outgoing UN rights chief Navi Pillay earlier this month has suggested that” her staff investigating allegations of mass killings may not have to travel to Sri Lanka at all.’ which seems another ploy towards eliciting the accurate related facts which would contradict UN accusatioins, particularly hers. And when she says there was a ”  ‘wealth of information’ outside the country,”  This as dubious as it sounds points to the wealth of exaggerated and distorted fabrications presented by Tamil Tiger supportive diaspora which is now becoming  very widespread and for very obvious reasons.
Sri Lanka’s foreign ministry has responded that her investigation was on a “preconceived trajectory” and that her “prejudice and lack of objectivity” were unfortunate as she had conducted a worthless mission in the absence of the President from the country and only confronted the Tamil minority where the grievances of the rest of the country perhaps to suit  her own convenience was visibly overlooked once again pointing to her bias.
That the President’s decision is not  an attempt to ward off the UN investigators due to any apprehensions becomes very evident as he is simply exercising his prudence and perceptions as someone with the authority to rationally make choices which would not be detrimental to the well being of all Sri Lankans nor bow down to the puny intimidations of the likes of Navi Pillai as well as the tentative and at times seemingly confused vision of the UN Secretary General who also made his way into Sri Lanka sometime ago for  what he termed ascertaining facts but returned empty handed as there was nothing tangible to suggest that all the accusations against the Government were accurate.
To further consolidate its veracity Foreign Minister Gamini Lakshman Peiris has been quoted as saying that  “Colombo-based Western diplomats may have been trying to gather evidence surreptitiously. Relatives of missing people had gone to the capital earlier this month for a meeting with diplomats.
I have mentioned it to ambassadors that this is not correct.  Colombo maintains that its troops did not commit war crimes while crushing the Tamil Tiger rebel movement at the end of a conflict which lasted more than three decades and claimed more than 100,000 lives,  a figure that has yet to be confirmed.The government has chosen the path to conduct and put togethr its own fact finding mission where there are appointees in a qualified capacity already looking into missing persons issues and to expand its work and investigate the actions of both troops and Tamil rebels. President Rajapakse has said  that he was naming two more foreign experts — an Indian and a Pakistani — to join three international legal experts already on a panel of advisers helping the presidential Commission of Inquiry.Indian rights activist Avdhash Kaushal and Pakistani lawyer Ahmer Bilal Soofi join British lawyers Desmond de Silva and Geoffrey Nice and US law professor David Crane.

The Britons and the American are former UN war crimes prosecutors.Rajapakse said he was willing to give even two more years to the commission to complete its work. The commission said it was probing 19,471 cases of missing persons as of Tuesday and completed hearings only in respect of 939 cases.The president denied that naming foreigners to the list merely as advisers amounted to a whitewash, saying the government was serious about investigating rights abuses.”We appointed these foreign experts because the commission itself asked for it. They (the commission) thought it would be helpful if we had these experts to advise them. In a government decree published last month it has been indicated that the commission would investigate the military’s adherence to or neglect… of laws of armed conflict and international humanitarian law”.The commission is the latest investigation initiated by Colombo.

Experts and activists who had said that earlier attempts amounted to a whitewash therefore have no entitlements beyond their own apparently
misconceived conclusions towards fingerpointing at the Government of Sri Lanka where the UN Investigators spurred on by the likes of Navi Pillai are in  all probabilities better off finding other agendas better suited to their particular type of bias which too would get them nowhere as bias in every form is contentious and the President has surely got wind of this quite justifiably in order to deny access to the UN Investigators whose directions appear to be steeped in bias

President Barack Obama’s admission of torture by the CIA, and Navi Pillai’s International probe into war crimes in Sri Lanka.

August 19th, 2014

By Charles.S.Perera

Barack Obama the President of USA has admitted that the CIA official who interrogated suspects after the 9/11 attacks “ crossed a line” into torture.  That is while the whole world knows that CIA spells not only torture but all sorts of criminal subversive activities in  Sovereign States at a global level.  His accepting CIA “crossing a line’ into torture after  the 9/11 attack does not mitigate or absolve the CIA from its Criminal activities of the past and the present.

Barrack Obama added that, “ we did some things that were contrary to our values.” And went on to say , “….it’s important for us not to feel too sanctimonious in retrospect about the tough job that those folks had.”  President Barack Obama is trying to minimise the crimes USA has committed and continues to commit.

The President Barrack Obama speaks of  American values, but what values can USA speak about when tracing the path of it sinister policies carried out  by its State Department with the support of its crimes department -the CIA.

After Barrack Obama’s admission of shame, Global Research reported, “We applaud Obama admitting to this unsavoury chapter in US history. The government has denied for years that the US torture…even though we in the alternative media exposed torture 10 years ago.  But there is a lot that Obama didn’t say… Initially it wasn’t  just “some folks” we tortured.  The torture was wide spread and systematic. And  it wasn’t just  bad guys  who were tortured:

(i) the commander of the Abu Ghraib prison in Iraq Janis Karpinski  estimates 90% of  detainees  in the prison were innocent.

(ii) the number two man at the State Department under Colin Powell, Colonel Lawrence Wilkerson , says that many of those being held  at Guantanamo Bay were innocent, and that top Bush Administration officials knew that they were innocent.

(iii)U.S.Military files  show that many  Guantanamo Prisoners  were held on the flimsiest grounds such as wearing a Casio watch, being a prisoner in a Taliban prison jail, driving cabs in certain geographic regions , or being Al Jazeera reporters.

(iv) Many say that those tortured  were mainly innocent farmers, villagers, or those against whom neighbours held a grudge. Indeed, people received a nice cash reward from the U.S. government for turning people in as “ suspected terrorists”.


But in Sri Lanka there were no torture committed against the terrorists.   There were no torture of the terrorists for the simple reason that in the war against terrorism in  Sri Lanka the Armed Forces knew where exactly the terrorists were and there was  no necessity to interrogate  terrorists taken as prisoners under tortured to get information with regard to; movements of terrorists or where they were hiding.  There were also Tamil civilians who gave information of meeting sites of terrorists to enable the Sri Lanka Air Force  use precision bombing.

The stories about torture were those made up by the UK Channel 4 and the pro-terrorists Tamil diaspora and included in the Darusman Report.  The NGO’s or the terrorist friendly foreign dignitaries such as the US Ambassador Robert O’Blake who wined and dined with the terrorists  often in Kilinochchi did not speak about Sri Lanka Armed Forces having torture camps for terrorists.

Sri Lanka’s war against terrorism was unlike any such wars  against terrorist carried out  and continue to be carried on by USA and its allies. Sri Lanka Armed Forces had a double responsibility in its war against the terrorists.  One was to eliminate terrorisms completely, and the second to safeguard the Tamil civilian population in the areas where military operations against the terrorists were being carried out.

The NGO’s , Frances Harrison, and a UN employee Gordon Weiss who were friends of the terrorists  and had no fear of terrorists attacking them, were asked by the Government to leave the war affected areas as the army could not assure their safety.  They were living in great comfort and regretted having to give it up, and turned against the Armed Forces and the Government for depriving of that comfortable living conditions and wrote books exaggerating numbers who may have died at the last phase of the military operations against terrorists to 40,000.  But yet they have not mentioned torture by Armed Forces.

Gordon Weiss, Frances Harrison , UK Channel 4, the report of Ban Ki Moon’s Darusman Panel consist of vindictive writing, without any acceptable evidence.  Even Colonel Khan and Colonel De Toit of the food convoy to North giving macabre descriptions of carnage they say they witnessed do not provide any substantial evidence to prove their recitals.  Gordon Weiss’s writings are a contradiction speaking well of the great generosity and humanity of the soldiers of the Sri Lanka armed forces and at the same time  opine that even the good could do wrong.

The following  excerpts are taken from the review of the Gordon Weiss’s book The Cage by an anti government journalist of the GroundView Sanjana Hattatotuwa:

“During the course of research for this book, dozens of Tamils described the Sinhalese as inherently kind and gentle people. The front-line soldiers who received the first civilians as they escaped to government lines, those who guarded them in the camps and the civilian and military doctors who provided vital treatment distinguished themselves most commonly through their mercy and care.”

“Further on in the book, Weiss gives examples of soldiers who tried their utmost to distinguish between LTTE combatants and civilians in incredibly confusing and stressful ground conditions, gave up their own rations to feed those who were dying of hunger in the internment camps established by the government just after the war and other incredible stories of compassion and mercy towards injured Tamil civilians – mothers, children, infants and men – in the hellish last weeks and days of war. This ostensibly echoes what for example Brigadier Prasanna de Silva from the 55th Division says in the film directed by Guy Guneratne The Truth That Wasn’t There. However, Weiss also then unequivocally asserts that “this does not mean that soldiers did not directly kill thousands of civilians in the heat of combat” and notes that “… Survivors testify that advancing soldiers lobbed grenades methodically into bunkers that often held civilians.”

No credit could be given to Gordon Weiss’s book -The Cage. He has made factual errors such as  stating that  G.L.Peiris was at the time the Attorney General of Sri Lanka, and  that when Gotabhaya Rajapakse escaped from a suicide bomb while travelling in a Mercedes, where as he had been travelling at the time in an armour plated BMW7.

Sanjaya Hattotuwa himself says in his review: “ The vociferous support of the UN Secretary General’s report by many sections of the pro-LTTE Tamil diaspora is pegged to its repeated and deep consternation over instances where government armed forces actively targeted civilians. What the UN report also makes explicitly clear and Weiss in The Cage repeatedly underscores are the unimaginably barbaric actions of the LTTE “to fire artillery into their own people” based on “the terrible calculation that with enough dead Tamils, a toll would eventually be reached that would lead to international outrage and intervention.” Here’s the rub – with their leadership decimated, there’s no one in the LTTE to hold accountable.”

There are accusations of  violation of human rights and deaths of civilians  totalling up to an incredible number of 40,000 killed at the last phase of the military operations against the terrorists by the Government Armed Forces, but nowhere there is any evidence of torture committed by the Sri Lanka Armed forces except by the unsubstantiated false video footings prepared by the UK Channel four,  the Darusman report prepared on evidence collected from pro terrorist Tamil diaspora and unnamed witnesses,  and the pro-terrorist Tamil Diaspora.

As against this there is clear documented evidence of the torture committed by the US Armed Forces which has been accepted by the President of USA himself. The acceptance by the US President Barrack Obama of the torture committed by the CIA does not absolve the perpetrators of the crime of torture.

Sri Lanka which carried out a just war to deliver its people from untold suffering under terrorism and protects its people and the country, unlike USA going out to foreign countries in search and massacre Al Qaeda terrorists, has committed no war crimes  at any stage. If a certain number of civilians had died at the last phase of its terrorist war it was not  through deliberate shooting  of the Tamil civilians, or not at all a preconceived  plan to kill civilians.

If it was so why did the Sri Lanka Armed Forces rescued 300,000 Tamils civilians from the terrorist held areas taking great risks to their own lives. They were easy targets and they could have shot every one of them if the Sri Lanka Armed Forces were brutal and inhuman.………

There are malicious accusations made against the Armed Forces of Sri Lanka for killing unarmed terrorists  carrying white flags, killing of journalists, and sinister White Van kidnappings as a part of a smear campaign to discredit a great Armed Force acclaimed by the people of Sri Lanka as heroic for ending a 30 year long suffering under terrorism.  The Sri Lanka armed Forces are accused without eye witnesses or any credible evidence  for crimes it had not committed.

There is therefore no  necessity for either an International or a local investigation into the conduct of the Soldiers of the Sri Lanka Armed Forces during the last phase of its military operations to eliminate terrorists. On the other hand the Armed Forces of Sri Lanka should be felicitated and rewarded for showing to the world that terrorism could be eliminated  by an army of patriotic soldiers dedicated and determined not to turn back without achieving the target it has set.  A recipe for  a military success in elimination of terrorism  has been shown by the Armed Forces of Sri Lanka as carrying out their duties as soldiers with out hatred even for the enemy, and affection for those Tamil civilians  suffering under terrorism, as their own kith and kin.

The Armed Forces had been seen  treating the captured terrorists humanly offering them meals, and taking all risks to save the lives of the innocent Tamil civilians even carrying the old and the wounded in their arms .

The perpetrators of torture in CIA admitted to by the President Barrack Obama should be investigated and  made to pay for their crimes.

This  confession of the US President  makes  the Navi Pillai’s probe into violation of human rights and war crimes by the Armed Forces of Sri Lanka an abuse of  power, a personal vengeance against the  Sri Lanka Armed Forces.  It should therefore  be called off with an apology to Sri Lanka Government and its Armed Forces.

අපි කවුද ………… තව අමතර විස්තර

August 19th, 2014

ධර්මසිරි සෙනෙවිරත්න

වරිග පූරනිකාව අනුව එදා භාවිතාවූ  වචන කීපයක් අද වචන  සමග  ——-1 -කමොතුලැ = කම්මුතු  2 ජන්ජලියාව ==ජංජාලය 3 කො විල=කුයිල හෙවත් දුගඳ  4 ගොම්මලේ = ගොම්මනේ හෙවත් සවස 5 හුටපටය = රණ්ඩුව හුටපටය 6 එල්ලිබහ=එලිබහිනවා , මළ පහ කරනවා

 මහාචාර්ය හෙට්ටිආරච්චි  විසින්  ලංකා විශ්වවිද්‍යාලයීය  ඉතිහාසයේ දක්වූ   වෙනත් ආර්ය හෝ අනාර්ය කිසිදු භාෂාවක නැති එහෙත් සිංහල භාෂාවේ පමණක් ඇති වචන—-ඇපය ,ඔලුව කකුල,කට, කලාව, කුල්ල, තොල, පැදුර, පොත්ත, බද, ලිඳ ,ලිප, විලුඹ  මේ වචන ආර්යාගමනයට පෙර භාවිථවූ  වචන වියහැකි බව එතුමාගේ අදහසය්. ……….. මේවා  ටැමිල් මුන්ඩා  යය්ද   හෙට්ටිආරච්චි එසේ කියා තිබේ යය්  ද   බොරු කියමින්  1984 04  08 දින  james ratnam  හා ජයරාජන් දේශනා පැවැත්වූ  හ. හෙට්ටිආරච්චි කිව්වේ ආර්ය හෝ අනාර්ය කිසිම භාෂාවකට මේවා අයත් නොවන බව  ය  දෙමලු  මේවා විකුර්තිකරමින් තම දරු වන්ට උගන්වති .

අනු ඩී , නන්ද ——සර්ව ආගමික සර්ව ජාතික  කතා වලටමය්  බහු යොදා ඇත්තේ හාස්යටය්   බහුවෝ කියන්නේ . නලින් ද සිල්වා
  උපහාසාත්මකව පඬියෝ වචනය යොදනවා වාගෙය් ටිකදෙනෙක් හරි මේවා ගැන උනන්දු වීම ගැන සතුටුය්  ටික ටික  මම දන්නා දේ ලියන්නම්  ජාතික කියන පත්තරවලත් මේවා දාන්නේනැ හැ . අපි හැකි තරම් දැනුවත්වෙමු   

ඕලන්ද පෙරදිග ඉන්දීය වෙළඳ සමාගමේ සේවයකළ” හයිට් ” 1734 දී—””කාරුණික ඉල්ලීමක් කරන්නේනම් ඔවුන්ගෙන් ඕනෑම වැඩක්  කරවා ගත හැක. මුදල් වලට නම් ඔවුන්ගෙන් කිසිම  දෙයක් කරවා ගත නොහැකිය. මුදල්වලට වැඩ කරවා ගතහැක්කේ කුලී කරුවන්ග්ගෙන් පමනකැ ය් ඔවුහු අදහස් කරන හෙයිනි.””
රොබට් නොක්ස් ———”’ ධනය මෙහි අගය කොට නොසැලකෙය්  .එයින් යමෙක් සම්මා නනීයද නොවේ.”’
ජෝ න්  ඩේවි —— ශ්‍රී ලංකාවේ සංචාර—-”’පවුල් පිලිබඳ ඇල්ම වඩා බලවත් හා හිතෛෂී  වන්නේ මනුෂ්‍ය ජාතීන් ස්වල්පයක් අතර  පමනකිය්  මම සිතමි ඇල්ම වෙනතක  යාමටත් දුර්වල වීමටත් මෙහි කිසිත් නැත.. එය ඔවුන්ගේ ජීවන තත්වය හා ආගම නිසා  වඩ ව  ඩා  ශක්තිමත් වේ”’
ගෛගර් ——”’-ලංකාද්වීපයේ ඉතිහාසය තරම් අප මැනවින් දන්නා  ඉතිහාසයක් ඇති කිසිදු පෙදෙසක්  මුළු මහත් භාරතයේම නැත .”
ආනන්ද කුමාරස්ව්වාමි ——–”’බටහිර විලාසිතාවනට ඇබ්බැහි නොවූ උඩරට ගැමියා  තරම් අවංක වූද  විශ්වාස කටයුතුවූද මිනිසෙකු සොයා ගැනීම දුෂ්කරය.””
රාජකීය ආසියාතික සමාගමේ ශ්‍රී ලංකා ශාඛාවේ  සඟරාවට ලිපියක් ලියන    A .O  .බ්‍රෝ ඩ්   නුවර කලාවියේ වැසියන් ගැන———-””- මට මුණගැසුනඅ  ය අතරින් නුවරකලාවියේ වැසියෝ ඉතාමත් ශාන්ත දාන්ත ගති පැවතුම් ඇත්තෝය…. තද පහරදීම් හොරකම් හා මිනීමැරුම් ඔවුන් ළඟ නැත. අවුරුදු තුනක් තුල මෙහි වැසියෙකුට සොරකම සඳහා දඩුවන්  කිරීමට අවස්තාවක් උදා නොවීය.”’
අනුරපුර ඉංග්‍රීසි  දිසාපති 1884 සිය මුල්ම පාලන වාර්තාවේ ——–”’ වෙසක් දාට විසිදාහක පමණ ජනතාවක් රටේ සාම පෙදෙසකින්ම අනුරාධපුරයට වන්දනාවේ එති . සමහරු පොසොන් දක්වාම සිටිති. කච්චේරියේ කොරිඩෝවේ  පවා නිදාගන්න  ඔවුහු  උදේම නැගිට අතු පතුගා පිරිසුදුකර  ඉවත්වෙති. ඔවුන් පාලනය කිරීමට එකද පොලිස්භටයෙක් නැත. පළාතේ විනිශ්චයකාරයා හැටියට මට කිව හැක්කේ  ඔවුන්ගේ මනා  පැවැත්ම හා සුන්දර හැසිරීම පරදවියහැකි අන්කිසිවක් ගැන සිතිය නොහැකි බවය්.. අන්ඩ දබරයක් වැනියමක් ගැන  කිසිකලෙක අසන්නට නොලැබුණි. ලොකුම පුදුමය නම් කච්චේරියේ රුපියල් 700.00 අධික මුදලක් ඇති පින් පෙට්ටිය ගෙනයාමට කිසිවෙකු උත්සාහ නොකිරීමය. පෙට්ටිය ඔසවාගෙන යාහැකිය. අවට කැ ලය ඇත. එහෙත් එවැන්නක් කරන අයෙක් නැත. භයානක අපරාධ සජ උරුමකොට ඇති මනුෂ්‍ය වර්ගයාගේ සේයාවක් පමණවත් මෙහි පෙනේද? ක්‍රිස්තියානි ලෝකයේ කවර නම් රටක මෙවැනි මුදල් පෙට්ටියක් ආරක්ශාවේද?”””””'( 1884 රුපියල් 700.00 අද කීයක වේද ?)
අනේ එහෙව් අපට වෙච්ච දේ…..වෙච්ච දේද  කල දේද  නන්ද, අනු ,,. මටත් පින් ඔබටත් පින් ,,  දරුවන්ට මේවා කියා දෙන්න

Dr. Ananda Guruge – Scholar, Professor, Historian, Diplomat, Patriot, Buddhist, Sri Lankan

August 19th, 2014

A Tribute from Dr .Bhadant Rahulbodhi Mahathero (India)

Ven. Dr.                          Bhadant Rahula Bodhi Maha Thero

Tribute  to  great scholar Dr. Prof. W.P. Ananda Guruge.

Date of Birth:  December 28,1928 

Date of Expiry : August 6, 2014

 It is unbelievable very sad and shocking  news of our world renowned great Buddhist scholar in our Buddhist world  suddenly, unexpectedly  passed away on his way to USA. Everybody was very proud about his great knowledge and tireless contribution towards humanity and Buddhism .He was so much positive nature and very, very generous, very kindhearted person. His contribution to our world Fellowship of Buddhist is ever inspirable to everyone .He taught so many good things to all fellows and made every  meeting and every world Conference so much successful and  meaningful .Everyone felt very happy and very proud about his presence among all of us. It is great loss to our WFB all fellows.

When he visited our Sarvodaya Maha Buddha Vihara the great Buddhist temple in Mumbai , and guided many Buddhists  and followers of Bodhisattva Dr. Babasaheb Ambedkar very interestedly .He always felt very happy and very proud about the work of Dr.Babasaheb Ambedkar . He always encouraged me and felt very satisfied about my work in Mumbai. All the time very quickly he used to respond my Email and personally guided me. Recently I met him in Washington DC he invited me for lunch at his beautiful  house  and offered us Dana at his home , although our Mom Darshnika was not well but he honored the Indian monk with great respect and advised his family members the holy work of India. Being not well when he came to Sanchi for inauguration of  Buddhist University, by his eloquent speech he won the hearts of everyone and brighten name of Sri Lanka. Truly he was the great ambassador of Buddhism in the modern world. We felt great loss and I personally feel very sad for our kindhearted Mom Darshnika. May Triple Gem give her good strength ! May our beloved professor Dr. Aanda Guruge attain highest  Stage of Nibbana!   We, on behalf of BHIKKHU SANGHA`S UNITED BUDDHIST MISSION, INDIA  and myself   deeply send condolences. May Buddha bless him and his beloved all family members!

 Dr .Bhadant Rahulbodhi Mahathero Mumbai

President, Bhikkhu Sangha`s United Buddhist Mission.

Co-Chairman Standing Committee WFB.


On October 27, 2013 Dr. Ananda Guruge delivered a memorable talk on the ‘ Role of Sri Lanka in the growth of Buddhism in India in the new millennium’ at the Sri Sambuddhatva Jayanthi Mandiraya Auditorium, Colombo. 

The transcript of this talk is appended below.

The Role of Sri Lanka in the Growth of                              Buddhism in India in the New Millennium
 Dr. Ananda Guruge with palms held together in a gesture of
acknowledgement and farewell at the conclusion of his memorable speech

May I begin by expressing my grateful thanks to the Indo-Sri Lanka Buddhist Network, SUCCESS Sri Lanka, German Dharmaduta Society, Buddhist Cultural Centre, Nedimala, International Buddhist Centre, Wellawatte, and in particular Venerable Kirama Wimalajoti Thero and Mr Senaka Weeraratna for the privilege accorded to me to speak to you on the role of Sri Lanka in the growth of Buddhism in India in the new millennium.

Being a part of the Indian subcontinent Sri Lanka’s relations with the mainland date back to the distant past.   Even before the arrival of Aryans in our Island, trade relations are said to have existed between the two countries.   According to the Tamil Buddhist classic Silapathikaram, a shipwreck happened near Sri Lanka and only one of its Tamil-speaking victims could speak the Naga language and seek assistance.   Onesicritus, the admiral of the naval force of Alexander the Great around 320 before Christ has recorded that a regular maritime commercial route existed between Sri Lanka and the Indus Region in modern Pakistan.

He mentions the time taken to go from the Island to that region and compares the quality of Sri Lankan ships with his own.  Megasthenes, the Greek Ambassador to the Mauryan court of Chandragupta makes reference to Sri Lanka in his book Indica.   Asoka the Righteous makes two references to Tammapanni in his edicts and sent Buddhism through his own children Arahants Mahinda and Sanghamitta.   The voyage of the latter bringing a sapling of the sacred bodhi-tree establishes that a regular sea-route connected the Indian port of Tamralipti in Bengal with Jambukola in the Jaffna Peninsula.   Gokanna, the present day Trincomalee, was also a seaport, in addition to Mahatittha or Mantai, with connections to India.

It is with the establishment of Buddhism in Sri Lanka that our relations with the mainland became stronger, perennial and fruitful.  Sri Lanka does owe an immense debt to India for giving us Buddhism along with significant cultural attributes contributing to the development of religion and philosophy, art and architecture, literature and a serene life-style.   Ever since, Sri Lanka has also played an important role in the development of Buddhism in India.

A cursory survey of the history of Buddhism in India shows that Sri Lankans were deeply engaged in Buddhist activities in several main centers.   The Sinhala  Commentaries, which are said to be an initiative of Arahant Mahinda,  continued in the Island until about the first century before Christ and appear to have been used by Indian Buddhist Sangha.   It was the evolution of the languages in our two countries which made it difficult for the Indian Sangha to use our Sinhala  commentaries seven centuries later.   The impetus for Buddhaghosa, Dharmapala and Buddhadatta to translate them into Pali came from the fact that Sinhala commentaries were indispensable for the study of Buddhism in India as well.

A Prakrit inscription at Nagarjunakonda, dated around the second century of the current era, refers to a Sihalavihara there and credits its monks for the promotion of Buddhism in Kashmir, Gandhara, China, and several parts of the mainland.   King Silamegha of Sri Lanka is known to have negotiated with the Gupta Emperor Samudragupta to establish a pilgrim rest in Buddha Gaya for the convenience of Sri Lankan pilgrims.    An inscription by a Sri Lankan monk named Mahanama of that time as well as several epigraphical records show that the Vihara, thus established, was frequented by Sri Lankan pilgrims up to the time of the disappearance of Buddhism from India.

It is also well-known that Aryadeva, the renowned disciple of Nagarjuna and his successor as the abbot of Nalanda University, was a Sri Lankan prince.  His work Catusshataka is a major contribution to the development of Mahayana Buddhism.   Our history records several waves of Mahayana Buddhism influencing Sri Lanka.   Of the three main monasteries of Anuradhapura, Abhayagiri and Jetavana were partial to the Mahayana tradition, used Sanskrit and had relations with Indian Institutions.   Apart from the massive Buddha statues of Aukana, Maligawila, Buduruvagala and Galvihara, the gold plates with the Sanskrit text of Prajnaparamita, discovered in Jetavana, provide proof for the impact of Mahayana. So is the exquisite image of the seated Bodhisattva found in Weragala.

In India Fa-hien could not find a written Buddhist Vinaya and came to Sri Lanka in search of Vinaya texts.  It is here that he found the Dharmaguptika Vinaya and enabled the Mahayana tradition to regulate its Sangha.   The Kashmir King Gunavarman abdicated his throne and came to Abhayagiri Vihara and became a specialist in Vinaya before proceeding to China.   Sanghamitra, a disciple of the Mahayana monks who were banished to South India by Gotabhaya came to Sri Lanka and prompted Mahasena to campaign against the Mahavihara.   Hsuan-tsang or (Xuan Tsang) in the seventh century wanted to come to Sri Lanka for further studies of Buddhism.   When prevented from doing so, he wrote the last chapter of his Si-yu-ki on the state of Buddhism in the Island on the basis of information he could gather in Tamil Nadu.  It is also significant that Vajrabodhi, who hailed from India and his pupil Amogharajra departed for China from Sri Lanka.

It is also possible that Sri Lankan monks held positions of authority in Indian monasteries.   Ajanta seems to have had such an eminent monk for the arrival of Sinhalas in Sri Lanka to be illustrated in one of the largest and most prominent murals in one of its caves.   Thus was the close interaction between our two countries until Buddhism degenerated into Tantric practices and ultimately disappeared when Buddhist institutions and the Sangha succumbed to the Muslim onslaught around the twelfth century.

The restoration of Buddhism in India was therefore left to Sri Lanka and this was done by Anagarika Dharmapala who was guided and encouraged by Venerable Hikkaduwe Sri Sumangala and Ven. Weligama Sumangala and ably supported in early stages by Colonel Henry Olcott and Sir Edwin Arnold.   This was gratefully acknowledged by Dr. Suniti Kumar Chatterjee, as the Speaker of the Legislative Assembly of West Bengal, who presided over the golden jubilee celebrations of the Maha Bodhi Society in 1941 and declared that Anagarika Dharmapala has fully repaid the debt that Sri Lanka owed to India for the gift of Buddhism.  The main contribution of Anagarika Dharmapala and Colonel Henry Olcott was that they made the intelligensia of India aware of the prestige their motherland accrued due to the Buddha.  The campaign to have Buddhist shrines of India restored to the Buddhists had tremendous success in that the Sangha from Sri Lanka could be placed in them to assist pilgrims, develop the institutions and bring the doctrines and philosophy of Buddhism to popular attention. Buddhism ceased to be a lost religion in India and especially its egalitarian principles against caste became a source of solace to depressed communities and tribes.  Both Anagarika Dharmapala and Colonel Olcott had a message for the 141 million untouchables in India that their redemption from the oppression of ‘high caste’ Hindus could be conversion to Buddhism.

An eminent untouchable of the Dalit caste to respond to this call was Babasahab Bhimrao Ambedkar who commenced his in-depth study of Buddhism quite early in his life.   As described by Dr Narendranath Jawab in his book “The Untouchables,” Ambedkar inspired all around him to study Buddhism and to give the highest possible education to children. While urging them to use education as the social elevator for the untouchables, he advised them to seek spiritual upliftment through Buddhism.   As the Minister of Law, drafting the Constitution of the Republic of India, he came to Sri Lanka to attend the founding conference of the World Fellowship of Buddhists in 1950.    Foreseeing his role in the revival of Buddhism, Dr Gunapala Malalasekera introduced him on that occasion as a Bodhisattva.   Further developing his conviction with Buddhist scholars he decided on October 14, 1956 – the year of the 2500 Buddha Jayanti – to embrace Buddhism as his personal religion.  He took refuge in the Triple Gem and recited the five precepts in Nagpur at a ceremony presided over by the Sri Lankan scholar-monk Venerable Dr Hammalawa Saddhatissa Thero.   Many thousand Indians of Dalit and other scheduled castes embraced Buddhism along with him.   Urged by him, millions have followed in his footsteps and the current Buddhist population of India is estimated to be at least twenty million and growing.

Sri Lanka did play an effective role in the early stages of the new movement.  Monks trained in Sri Lanka like Kosambi Dharmanand, Rahul Sankrityayan, Jagdish Kashyap and Anand Kausalyana provided the spiritual leadership to the new Buddhists.   So did the Sri Lankan monks of the Maha Bodhi Society, as well as those from the Chakma Hill Tracts of Bangladesh.  Books were produced in Hindi and Marathi.  Monks like Venerable Rahul Bodhi spent long years in Sri Lanka to become conversant in monastic practice and have provided leadership to the new Sangha emanating from among them.

Even while Babasahab Bhimrao Ambedkar paved the way for mass conversion to Buddhism, the indigenous Indian Buddhists of Ladakh, who were adherents of the Tibetan tradition of Vajrayana grew in strength.  The arrival of the His Holiness the Fourteenth Dalai Lama with a stream of Tibetan Buddhists and the establishment of Dharmasala as their spiritual centre further enhanced the influence and presence of Buddhists in India.  Today the cooperation and interaction of these traditions have made Buddhism a living force in India.  Their vocal presence in international Buddhist fora like the World Fellowship of Buddhists(WFB) and the World Sangha Council is quite impressive.   The multiplicity of associations and societies causes some concern as the lack of communication, consultation and coordination among them results in dispersed effort.  It also may indicate obstacles to unity and solidarity.  Over the last several years, India under the leadership of the Ladakhi monk, Venerable Lama Lobzang has taken steps to set up the International Buddhist Confederation to present the collective wisdom of Buddhism to the world in a united voice.   It was officially inaugurated in New Delhi in September 2013 in a founding conclave attended by a representative body of the international Buddhist community.   It chalked out a comprehensive program of action ranging from the propagation of Buddhism to the preservation and development of the Buddhist heritage.

Role of Sri Lanka in the growth of Buddhism in India in the future

The question before us is whether Sri Lanka has a role to play in the growth of Buddhism in the new millennium.  If we have a role what should be the road-map that we should adopt.  Let me begin by listing what Sri Lanka has to offer India in the present situation.  With the twenty three centuries of unbroken presence of Buddhism and a series of unique contributions made to the promotion of Buddhism in Asia in the past and all over the world in recent century or so, Sri Lanka has a wealth of experience which would be very helpful to India.   Among them, the close relationship between the Sangha and the laity is of special significance.   The Sri Lankan Sangha has tremendous experience in ensuring social well-being through education, spiritual development, social services and institution building.   The high standard of Buddhist scholarship is revealed by an extensive and constantly growing treasure house of treatises, research papers and popular literature by both Sangha and lay scholars.

What the Indian Buddhists need most urgently is a committed Sangha with a very high level of education, comprehensive monastic training and expertise in organizing the lay society to sustain the Buddhist dispensation.   Can the Sri Lankan Sangha undertake the task of providing facilities for the recruits to the Indian Sangha to acquire these qualifications through our temples, Pirivenas, the Buddhist and Pali University, the Bhikshu University of Anuradhapura and the Departments of Buddhist Studies in other universities?.  The most important thing that both countries should do in collaboration is to safeguard and develop Pali Studies so that the language of the Buddha is preserved and the invaluable resources of Pali literature are utilized for the better understanding of Buddhism.

I am aware of several institutions which already exist to serve this purpose and many foreign monks are their current beneficiaries.   All that is needed are more resources to cater to the increasing needs of the growing Sangha of India.

When speaking of the Sangha, it is necessary to highlight the importance of the Bhikkhuni Sasana to enlist Indian women to play an enhanced role in the promotion of Buddhism.  Sri Lanka has over a couple of decades developed a viable order of Bhikkhunis with the capacity to ordain and train women.   The development of a Bhikkhuni Sasana in India could be another of the initiatives which Sri Lanka is capable to embark upon.

Already in India are a fair number of Sri Lankan monks who are effectively engaged in safeguarding the sacred Buddhist shrines, assisting pilgrims and educating the people.   Sri Lanka should be able to send more Dharmaduta monksto support the relatively meagre human resources at the disposal of the Indian Sangha.

Equally important is to involve the lay Buddhists of the two countries to cooperate in joint operations to promote Buddhism and attending to the needs and challenges they encounter.   Solidarity and unity among them is a vital need.   Buddhist channels in radio and television in the two countries can function as social media among Buddhists and develop intellectual and social communications.   Similarly the sharing of information, opinion and knowledge through the Internet can be explored.

Exchange of students, seminars and conferences can bring scholars and students together.   Pilgrimage already functions as a means of taking Sri Lankan Buddhists to sacred sites of India.   A significant element of tourism could be added to the usual pilgrimage sites by adding popular centres of Buddhist art and architecture like Sanchi, Ajanta, Ellore, Karle, Bhaja and other cave temples of western India.  Reciprocally, Indian Buddhists should be provided facilities to come as pilgrims and tourists to Sri Lanka to our sacred monuments to be inspired by how the Buddha’s teachings had impacted the cultural and spiritual development outside its borders.

There is no dearth of things that can be done to bring the Buddhists of the two countries to appreciate how each country has contributed to the promotion of Buddhism.   Already Anagarika Dharmapla is remembered and honoured in India with statues, memorials and publications.  The steps taken to erect a statue of Dr. Babasahab Bhimrao Ambedkarat the Headquarters of the Maha Bodhi Society in Colombo and establish an Ambedkar Centre in Arawwala, Pannipitiya to educate and train monastic and lay Buddhist leaders of India can go a long way in creating an awareness of this eminent Indian Buddhist leader’s services to humanity. Honouring those who have worked hard and struggled to revive and spread Buddhism in our two countries will be a direct way of encouraging the present and future leaders to emulate them.

The efforts of Buddhists to cooperate in joint activities will have significant benefits in building better understanding between the two countries.    We have been neighbours whose interaction in diverse fields has had invaluable results.  Ignorance of each other’s aspirations and the unintended consequences of what each country has done in self – interest, result in prejudices, misunderstanding and even hostility which are inevitable in the present world.  Buddhism with its emphasis on loving kindness, compassion, sympathetic joy and equanimity has the capacity to enhance tolerance, accommodation, and forbearance.  It is a task for the Buddhists of the two countries to undertake together and severally.    With our spiritual goals and training, we certainly can and should preserve and build upon the friendship between India and Sri Lanka.

(Text of speech delivered on Sunday October 27, 2013 at 2.30 p.m. at the “Sri Sambuddhathwa Jayanthi Mandiraya” ,Colombo 05. The talk was sponsored by the newly formed Indo – Sri Lanka Buddhist Network in association with SUCCESS Sri Lanka, German Dharmaduta Society, Buddhist Cultural Centre and International Buddhist Centre, Wellawatte, Colombo 06).

Courtesy:  Sri Express

OHCHR Investigation on Sri Lanka per UNHRC Resolution A/HRC/25/1 of March 2014

August 18th, 2014

Mahinda Gunasekera Agincourt, Ontario Canada

 August 17, 2014

 Hon. Ban ki-Moon, Secretary General, UNO
Copy to: President, UNHRC, Geneva
Copy to: Ms. Navi Pillay, High Commissioner  for Human Right, Geneva

 Hon. Ban ki-Moon,

OHCHR Investigation on Sri Lanka per UNHRC Resolution A/HRC/25/1 of March 2014

I am writing to you as a Canadian of Sri Lankan origin who is at a loss to understand the high handed manner in which senior officials on the United Nations Organization act in violation of their mandates defined by the UN Charter and Specific Resolutions which outlines the limits of authority.

It is regrettable that the UNHRC adopted the above Resolution at its sessions held in March 2014 granting the High Commissioner an investigative mandate in violation of HRC Resolution 60/251 and the IB package, which is in direct conflict with her limits of authority thereby making any findings null and void.

Furthermore, the Operative Paragraph lacks clarity when it refers to the engagement of so called ‘relevant experts’ without proper definition for the purposes of assisting the High Commissioner, leaving room to outsource the investigation to external sources as opposed to an investigation by the OHCHR, leading instead to an international investigation mechanism as a result of interpretation of ambiguous language contained therein. Also, it has to be pointed out that this Operative Paragraph which requests the OHCHR to conduct an independent investigation is clearly inconsistent with Operative Paragraph 2 which requires the Government of Sri Lanka to conduct an independent investigation into the alleged violations.

Yet another matter is the exact period to be covered by the OHCHR investigation. According to HRC Resolution A/HRC/25/1, the period to be covered by the OHCHR investigation was to be identical to that covered by Sri Lanka’s Lessons Learnt and Reconciliation Commission (LLRC), i.e. February 21, 2002 to May 19, 2009. It has now been observed that the High Commissioner has on her own extended the period of the investigation from February 2002 to November 15, 2011. This is highly irregular, and is in direct variance with the enabling Resolution adopted at the March 2014 session of the UNHRC. If at all, the Resolution should have called for the investigation of the entire period of the armed conflict which commenced in 1983 and ended on May 19, 2009, as it now leaves out a major portion of the atrocities committed by the Liberation Tigers of Tamil Eelam prior to February 2002 and IPKF operations without any valid reason. The High Commissioner should be told in no uncertain terms that she has no authority to make material changes to a Resolution already adopted by the member countries, and should immediately take steps to rectify the period of the OHCHR investigation to coincide with the period covered by the LLRC.

If one were to consider the serious violations of Human Rights and International Humanitarian Law by major western countries in Iraq, Libya, Syria, Afghanistan and Drone attacks in Pakistan and across other international boundaries, which have been clearly established and thus proven, yet where no such international investigations have been launched by the UN or UNHRC. The selective nature of probing events in Sri Lanka based on unproven claims deemed as “Credible Allegations” raises many questions about the non-principled and arbitrary conduct of the UN body.

You are no doubt aware of the so called Panel of Experts on Sri Lanka appointed from outside the UN system without the authority of the UNGA, UNSC or the UNHRC, thereby exceeding the authority granted to you per Chapter XV, Articles 97 and 98, to solely advice the UNSG on issues of accountability during the final stages of the armed action taken against the internationally designated terrorist organization known as the Liberation Tigers of Tamil Eelam (LTTE), aka Tamil Tigers. This report is strangely leaked by your office, which the High Commissioner later attempts to table same at the UNHRC sessions when it had no legal standing. Needless to say, it was a one-sided inquiry conducted by panelists who had previously expressed their clear bias against Sri Lanka, that downplayed the UN Resident Representative’s count of 7721 deaths said to have occurred from August 2008 to May 13, 2009, and instead given credence to exaggerated guesstimates by rights groups located outside Sri Lanka which range from 40,000 upwards during the said period. Whereas the Tamilnet, a propaganda arm of the LTTE reported a total of 7398 deaths during the latter stages from January 1 to May 19, 2009 without distinguishing between Tamil Tiger cadres and non-combatant civilians. The census carried out by Sri Lanka in 2012 using Tamil enumerators reported a total of 7432 deaths of both cadres and civilians. The panel acknowledged that the distinction between cadres and civilians had been blurred as a large segment of the LTTE cadres battled in civilian attire.

According to the Op-Ed column written by B.S. Raghavan appearing in ‘The Hindu’ newspaper of June 25, 2010, he has stated that: “Sri Lanka is a sovereign, independent country, having the indisputable right under the UN Charter itself, to act in its best judgment on issues relating to its internal affairs, especially where maintenance of peace and security is concerned.”   The double standards being applied by the UNSG overlooking glaring violations in other theatres involving major powers, and pursuing an interventionist role in Sri Lanka despite the absence of directives from the General Assembly, Security Council, or the UNHRC, will no doubt lead to the waning of confidence in the organization and making it irrelevant.

The UNSG’s Panel took the unusual step of locking up the evidence gathered for 20 years, and further declared that none of the allegations contained in their report had been proven, and that the report fell short of standards required of a UN report. Despite all of its shortcomings, it becomes the basis of Navi Pillay’s ( whose Tamil community of South Africa were active supporters of the LTTE’s separatist goals) plank to try and shame and punish Sri Lanka. Sri Lanka made six separate attempts over two decades to negotiate a peace deal, but finally used her military when a war was thrust on her by the Tamil Tigers in 2006 to eliminate three decades of Tamil Tiger terrorism in the country.

I hope that you would realize the damage done to the United Nations Organization by career oriented officials like yourself who in the pursuit of personal goals of advancement lose sight of the organization’s goals and become tools in the hands of major powers with geo-political agendas. I trust you will see the futility of the combined actions of yourself and the High Commissioner against a sovereign member country even at this stage, and rectify your ways before you do more harm to the world body of which you are entrusted to uphold fairness and evenly serve the member nations.

 Yours sincerely,

 Mahinda Gunasekera

අපි කවුද අපට වෙච්ච දේ සහ අපි කුමක් කල යුතුද –1කොටසේ ඉතිරිය

August 18th, 2014

ධර්මසිරි සෙනෙවිරත්න

රිටිගල පාලනය කල කිත්තිධීරගේ දුව වූද  ගිරිදේශයේ පාලක ගිරිභාද්රගේ  මෙහෙසියවූද  කවිලාශ පාලි හෙවත් රත්නාවලි පුන්න වෙළෙන්දාගෙන් බුදුගුණ අසා , බුදුගුනවඩා  සෝවාන් වී  පුන්න ලවා  බුදුහිමියන්  ට ආරාධනාකර  වැ ඩමකරවාගෙන  බන අස රහ ත් වුවාය. ඉන්පසු  යසෝධරා  මෙහෙණිය ගෙන් මෙහෙණවර ලැබුවාය. ය

තම දුව වන  කුවේණි හෙවත් මහාපාලි  ට දහම් දෙසුවේ තමන්ට බුදුහිමියන් විසින් දෙසූ  විෂකුම්භන සූත්‍රය  ඇසුරෙන් සකසූ  නාරි විලෝක විෂකුම්භන සූත්‍රයෙනි  මහපාලියද පසුව මහන වී  තම මව ආරම්භ කල යසෝධර මෙහෙණවර තවත් වැඩි දියුනුකලාය . දුටුගැමුණු රජතුමා  රත්නාවලි  රහත් මෙහෙණියට ගරු කිරීම සඳහා  ය විසූ  ස්ථානයේ රුවන්වැලි සෑය  තැනුවේය..—–“” රත්නා =රුවන් ——-වලී ==වැලි ——.සමහරු කියන්නේ ස්වර්ණ මාලි දෙව්දුව නිසා තැ නූ  බවය . මාලි –   නම්  මැ ලි    – වියයුතුය.උගත්තු නොයෙක් නිර්වචන දුන්නත්  සාමාන්‍ය ජනතාව හරි දේ දනිති.

අපට වෙච්ච දේ
අපට  ඉතිහාසය  කියා දැන් උගන්වන්නේ ඉන්ග්රීසිකාරයන්  වන කොඩ් රින්ටන්ලා  ආදීන්ගෙන් උගත්  අපේ සරසවි ඇ දුරන්ය. අප රටේ වැඩවසම් ක්‍රමයක්ක් තිබූබවත් රාජකාරිය යනු  වහල් සේවයක් නිසා එය  තහනම් කලයුතුබවත්  අපට සුද්ද ඉගැන්වූයේය  . අදත් පොත්වල  ඇත්තේ එයමය. මේවා වැරදි බව ටික දෙනෙක් කියාදුන්නත් අපේ සිංහල පාලකයෝ  වත් ඒවා නිවරදිකරන්නේ නැත  අභිමානයක් ඇති නායකයෝ අපට නැත  ඉන්නේ  බහුවෝය. උන්ට සේරම බහුය.. මහින්දාගමනයට පෙර තිබුනේ ගල් යුගයක්ලු  හිටියේ යක්කුලු.මහාවංශයේ  වැරදි තැන ඇතොත් නිවැරදි කල යුතු වුවත්  බොහෝ ය  කැමති නැත  උන්ට අපි මොකා වුවත් කමක් නැත  මේ බහුවන්ට  බහු පාද තියෙනවා විය හැක..

ඉතිහාසය පාසලෙන් ඉවත් කලේ බදුද්දීන් මුස්ලිම් අමතියාය . ජේ  ආර්  එය තහවුරුකර ඉතිහාසය හා සාහිත්‍යය කන්නදය් ඇසුවේය . ජේ. ආර්  යනු තම්බි මුදලි  දොන් අදිරියන් ගේ  මුනුබුරෙකි   . සිංහලයන්ට විරුද්ධව අතීතයේත්  ඉංග්‍රීසි පැ ත්තගෙන මුදලිකම් ගත්තේ මේ තම්බි යා ය. තම්බිලාගේ හැටි දැන්  පෙනෙනෙනවාද  ශ්‍රීමත් ජෝ න්  කීත් ———- වාරිමාර්ග  උපදේශක එදාකීදේ—“””භූමියේ මූලික අයිතිය  පොදුජනතාව සතු පාලක පාලිත දෙපක්ෂයම  එකම අරමුණක් ඇතිව  එකට වැඩ කරන  එකම රට  ලංකාවය. පල පුරුද්දෙන් පරිනත භාවයට පත්  මේ ක්‍රමය  සාංඝික ක්‍රමයකි.””

මිහිඳු හිමියන්ද දෙසුවේ  ද  රජු භුමියේ භාරකරු පමණක් බවය. තමන්ගේ දේ  හදාවඩා නඩත්තු  කිරීමට යොදාගත් රාජකාරි ක්‍රමය  අහෝසි කිරීමෙන්  වාරිමාර්ග නඩත්තුව ඇන  හිටි හැටි  කීත් දුටුවේය  එහෙත් අපේ සරස වී ඇදුරන්ට නොපෙනුණේය.””’කීත්  මෙසේද කියය් ——- කොල්බ්රූක්  කො මිසම  පත් කල අවස්ථාව ර ටවැ සිය අධය්රමත් කිරීමේ කාල පරිච්චේධය ආරම්භ යය්.  මේ කොමිසම  පැරණි වාරිමාර්ග නඩත්තු කිරීමෙන්ප්‍රයෝජන ලැබෙන බව පිළිගත්තේය. එහෙත් ඒවා ප්‍රකුර්තිමත් කලවිට  නඩ ත්තුකිරීමට උපකාරීවන  කාර්ය සංවිධානය ( රාජකාරිය) නැතිකර දැමීමට උපදෙස් දුන්නේය  දේශීය තත්වයන් නොදත් කම  නිසාදෝ ඔවුන් එසේ උපදෙස් දී ඇත. …….. වාරිමාර්ග වැඩ  ක්රියාකාරීව පැවැත්වීමට ඉවහල්වන සමූපකාරික  බලය ඉන් වැනසී ගොස් ඇත  මෙතෙක් හැමටම අයත්ව තිබූ කාර්යය  දැන් කිසිවෙකුට අයත් නොවන කාර්යයක් වී ඇත. බහුතරය උදාසීන අතලොස්සකගේ අත්අඩංගුවට  පත්වී ඇත.”””‘ ……….සරසවි වල අදත් උගන්වන්නේ  කීත් වැනි පර්යේෂකයන්ගේ   විශ්ලේෂණ නොව කොඩ්රින්ටන් ලා මතු පිටින් දුටුදෙවල්ය . මොහු වු මේවා යටගසන්නටද උත්සාහ කරති තෙන්නකෝන් විමලානන්ද නොහිටින්නට  බොහෝ දේ  යට ගසා  අහෝසි කරන්නට  ඔවුහු ක්‍රියාකරන්නට ඉඩ තිබුනේය.

            අපේ රජවරු ඉන්දියාවේ රජවරුමෙන්  ‘රජකලේ නැත”.  වෙනත් රටවල රජවරු  ඒකාධිපති යෝය  අපේ රජවරුන්ට බෝසත් සිරිත  අනුගමනය කරන්නට සිදුවිය. බෝසත් වරුන්ට ඒකාධිපතියන් විය නොහැක. පාතාලයොත් පාතාලයේ රජකරන්නේ  ඒකාධිපතියන් ලෙසය. අපේ රජවරු “”රාජ්ජය විචාළහ –රජය කරවූයේය. වෙදකම් කළහ. ගොවිතැන් කළහ . දුටුගැමුණු රජු  අශෝකමාලවගේ ගෙදරින් බත් කෑවේය. මහචූලික මහා තිසස  රජු මහන්සිවී ඉපයූ ධනයෙන් දන්දීමට අවශ්‍ය නිසා  කුලියට කුඹුරු වැඩ කර ධනය උපයා දන්දුන්නේය  මෙහෙව් පාලකයෝ  සිටියහැක්කේ බෞද්ධයින් අතර පමණය  සිංහලේ තිබුනේ  ශිල්ප ශ්‍රේණි ක්‍රමයක් මිස  ඉන්දියාවේ හෝ අදත් යාපනේ ඇති කුලභේදයක් නොවේ  ක්‍රි.  පූර්ව  යුගයේ පෙරියකදු  පළමුවන   ශිලාලේඛනයේ “”  පරුමක  නකතික ‘   ගැන සඳහන් වේ  නැකත් කරුත්  එදා ප්‍රමුඛයෙකි. සංඝරාජ හිමියන්ගේ”” සිල්වත් සමාගමට”‘ බැ දී නොයෙක් ශ්‍රේණිවල අ  ය මහන වී සිටියහ එය තහනම් කලේ වඩුග රජුය. ඉංග්‍රීසින්ගේ වහල්කම් කල සිංහල මුලාදනිවරු පසුව තම මහන්තතකම් රැකගැනීමට අනෙක් යට පහත ලෙස සැලකීම නිසා කුලභේධය වැනි දෙයක් පසුව  ඇතිවිය . උන්ට   ඒවාද ඉගැන්වුයේ සුද්දාය. යාපනේ වෙල්ලාලයන්ට නැති  උසස් බවක් ලබා දුන්නේද ඉන්ග්රීසිකාරයාය  කිසිසේත්ම  අද වුවද ඉන්දියාවේ ඇති දුෂ්ට කුලභේදය වන්නක් මෙරට නොවීය   1587 දී විමලධර්මසූරිය රජු   උල්ලන්දුපිටියේ රාජේශ්වර හි ත්තර ආචාරියාට කුලුගම්මනසිය පත්තුවේ ඉඩම් සන් නස්  කොට දෙනලදී. 6 වන බුවනෙක බාහු රජු  සිය ශිල්පියෙකු වූ මණ්ඩලවල නෛදේ  මියගිය පසු ඔහුගේ  පවොලේ කෙනෙකු ගැන පසුව අසා ගෙන්වා  “”  එතනා” නම් පට බැඳ  නෛදෙගේ   ගම්වර ඇ .  යට දුන්නේය. ඉන්දියාවේදී නම් මේ සම්මක් ජාතියේ   නෛදෙලට උසස් විය නොහැක..
ආනන්ද කුමරස්වාමි -මෙසේ කියා ඇත.—“”””””එක අතකින් ශත වර්ෂයක් විදේශීය ආධිපත්තයයට  යටත්ව  විසීමෙන් හා ජාතික සංස්කෘතිය  සම්පූර්ණයෙන්ම   නොතකා හරිනලද අද්යාපනයක්  ලැබීමෙන්ද අනික් අතින් එපමණම කාලයක් නිවට නියාලු ලෙස පරසිරිත් අනුකරණය කිරීමෙන්ද තමන් දිනාගත් ජීවන කලාව  සම්බන්ධයෙන් වර්තමාන  උගත් සිංහලයාට ආඩම්බරවීමට කිසිදු හේතුවක් නැත.”””’……….. අපව විනශ කලේ වත්මන් මිෂනාරි  උගතුන් බව  මේ ලේඛකයාටද  එදත් අවභෝධාවිය.  එහෙත් අපේ අම්බරුවන්ට  අවභෝධ  වන්නේ නැත  නලින් ද  සිල්වා බටහිට අධ්‍යාපනයට විරුද්ධව මේ තරම්  කතා කරන්නේ මේ වින්නැහිය  අවභෝධකරගත් නිසාය,. දෙමල  කුමරස්වාමිත්  දුටු දේ  සිංහල උගතුන්ට  නොපෙනීම පුදුමයකි . සිංහලයෝ ඉතිහාසය අමතක කරන්නෝද? ප්‍රභාකරනුත් මේ බව කියා ඇත.
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