By Palitha Ariyarathna

Sri Lanka has been facing a political crisis since 2022, when the ruling party led by President Gotabaya Rajapaksa and Prime Minister Mahinda Rajapaksa faced mass protests and resignations from their cabinet ministers over the economic situation and the handling of the COVID-19 pandemic. The protesters demanded the resignation of the president and the prime minister, accusing them of corruption, nepotism, authoritarianism, and human rights violations. The crisis escalated into violence as the supporters of the ruling party clashed with the anti-government demonstrators, resulting in deaths, injuries, and arson attacks on the houses and offices of politicians. The prime minister resigned in May 2022, and the president appointed Ranil Wickremesinghe, the leader of the opposition United National Party, as the new prime minister. However, the president also announced his intention to resign in July 2022 and fled the country without doing so, leaving Wickremesinghe as the acting president. Wickremesinghe was later elected president by the parliament in July 2022.

Some people in Sri Lanka believe in a myth about a prince named Diyasena, who is supposed to be born 2500 years after the birth of Lord Buddha and save the country from its troubles. The myth is said to have originated in the Kotte era and has resurfaced and subsided with the times. Some people have identified various political leaders as the possible Prince Diyasena, such as J.R. Jayawardene, Chandrika Kumaratunga, Ranil Wickremesinghe, and Mahinda Rajapaksa. However, none of them have lived up to the expectations of the people and have failed to bring peace and prosperity to the country. Some people still hope for Prince Diyasena to emerge and lead the nation out of the crisis.

The historical context of Prince Diyasena is related to the political and religious history of Sri Lanka, especially during the Kotte era (1412–1577). The Kotte era was a period of prosperity and cultural revival, but also of foreign invasions and internal conflicts. The Kotte kingdom was ruled by a series of kings, some of whom were considered great and others tyrannical. One of the most celebrated kings was Parakramabahu VI (1412–1467), who unified the island under his rule and patronized Buddhism and literature. He was also known as Parakumba, and some people believed that he was a reincarnation of King Parakramabahu I (1153–1186), who had ruled the Polonnaruwa kingdom in the 12th century.

According to the Parakumba Siritha, a poem written in the Kotte era, Parakramabahu VI was foretold by God Sumana, a deity who resided in the Samanala mountain range, to be reborn as a great king named Diyasena after 2500 years from the birth of Lord Buddha.Diyasena was supposed to save the country from its troubles and restore the culture, religion, and prosperity of the land.This prophecy was based on a myth that originated in the Kotte era and was influenced by Buddhist belief in the cycle of rebirth and the concept of the cakkavatti, or universal monarch.

However, some people may argue that the myth of Prince Diyasena is unrealistic and harmful, as it creates a false hope and a dependency on a savior figure rather than encouraging the people to take responsibility and action for their own future. Some people may also question the validity and origin of the myth and whether it is based on any historical or religious evidence. Some people may also point out that Sri Lanka is a diverse and democratic country and that no single leader can represent or satisfy the needs and aspirations of all the people. Some people may also suggest that instead of waiting for a mythical prince, the people should work together to find solutions to their problems and to elect and hold accountable the leaders who can serve the best interests of the country.

The myth of Prince Diyasena was revived and subsided with the times, depending on the political and social situation of the country. Whenever the country faced a crisis, such as foreign invasions, civil wars, or economic decline, some people hoped for Prince Diyasena to emerge and deliver them. Whenever a political change took place, such as a new king or a new regime, some people identified them as the possible Prince Diyasena. However, none of them fulfilled the expectations of the people, and the myth remained unfulfilled.

In my very deep self-awareness, the myth of Prince Diyasena is still alive in some parts of Sri Lanka, especially among the rural and devout Buddhists. Some people believe that the myth is based on a historical or religious truth and that Prince Diyasena will come when the time is right. At the same time, some people also believe that Prince Diyasena is not a single person but a collective symbol of the people’s aspirations and potential.

It’s not merely about individual personalities; neither is it confined to Prince Diyasena alone. The essence lies in leadership that emerges to safeguard the Sinhala Nation. Such a leader, committed to the cause, becomes invaluable—a stark contrast to those who falsely parade as heroes while harboring unpatriotic intentions or engaging in criminal activities that’s demice of Buddhsim and Dividing Our Mother Land Ceylon.”

By Palitha Ariyarathna