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නව අධ්‍යාපන ප්‍රතිසංස්කරණ යටතේ ඉතිහාසය සහ චිත්‍රකලා විෂය නිර්දේශ සකස් කිරීමේදී වාර්ගික බෙදීම්වලින් තොරව සමස්ත ශ්‍රී ලාංකික දැක්මකින් යුතුව කටයුතු කර ඇති බව අගමැතිනි හරිනි අමරසූරිය මහත්මිය පාර්ලිමේන්තුවේදී අද ප්‍රකාශ කළාය. 

විෂය නිර්දේශ සැකසීමේදී දෙමළ විද්වත් නියෝජනයන් සහභාගී කරවාගෙන ඇති බවද ඇය අවධාරණය කළාය.

නව අධ්‍යාපන ප්‍රතිසංස්කරණ යටතේ හයවෙනි වසර සඳහා ඉතිහාසය පිළිබඳ නව නිර්දේශය දැනට සකස් කරමින් පවතින බව අගමැතිනිය සඳහන් කළාය.

පාසල් සිසුන් වෙත ඉගැන්වීමේදී ඉතිහාසය ‘සිංහල ඉතිහාසය’ සහ ‘දෙමළ ඉතිහාසය’ ලෙස බෙදා වෙන් නොකර, ‘ශ්‍රී ලංකික ඉතිහාසය’ ලෙස උගන්වන බව ඇය පැවසුවාය.

එලෙස ඉගෙනුම් ක්‍රියාවලියේදී විවිධ කාල පරිච්ඡේදවල රජවරුන් සහ ඒ රාජ්‍යයන් පිළිබඳ දරුවන්ට උගන්වනු ලබයි.

දැනට ක්‍රියාත්මක වන ඉතිහාසය විෂය නිර්දේශය තුළද දෙමළ ජාතික රජවරුන් පිළිබඳ අන්තර්ගත වන බව ඇය පෙන්වා දුන්නාය. 10 වැනි ශ්‍රේණියේ 7 වැනි පාඩමේ යාපනය සහ වන්‍යවරු පිළිබඳ පරිච්ඡේදයක් වෙන්ව ඇති අතර, 10 වැනි පාඩමේ යාපනය රාජධානිය පිළිබඳ පරිච්ඡේදයක් වෙන් වී ඇති අතර එහි සංකිලි රාජ්‍ය සමය පිළිබඳ අන්තර්ගත වී ඇත.

නව හයවෙනි ශ්‍රේණියේ නිර්දේශයට සංකිලි රජුගේ රජමාලිගයේ පින්තූරයක්ද අන්තර්ගත කර ඇත.

චිත්‍රකලා විෂය ප්‍රායෝගික කලා නිර්මාණ ක්‍රියාකාරකම් සහ විශිෂ්ට කලාකෘති අධ්‍යයනය කිරීමෙන් සමන්විත විෂයකි.

විෂය සකස් කිරීමේදී සර්වජාතික, සර්ව ආගමික, සර්ව භෞමික කලාකෘති ඇතුළත් ජාත්‍යන්තර ප්‍රමිති හා කුසලතා සලකා බලා තිබේ.

කලාකෘති අධ්‍යයනය සඳහා යොමු කිරීමේදී සම්ප්‍රදායික හා නූතන කලා නිර්මාණ අධ්‍යයනයට අවස්ථා සලසා ඇත.

සම්ප්‍රදායික කලා නිර්මාණ ලෙස ඉන්දියාවේ ඉඳුනීම් සිට ගුප්ත, පල්ලව, චෝල, මොගල් සහ රාජපුත් ලෙස හඳුනාගන්නා විවිධ වකවානුවලට අයත් කලා නිර්මාණත්, ඒවා ලාංකීය නිර්මාණ සඳහා ආභාසය වූ ආකාරයත් නව චිත්‍රකලා ප්‍රතිසංස්කරණ තුළ අන්තර්ගත කර ඇත. දකුණු ඉන්දියානු කලා ආභාසය සමඟ පොළොන්නරුව ශිව දේවාලය, හින්දු මූර්ති නිර්මාණ හා ඒවායේ ආභාසයෙන් බෞද්ධ නිර්මාණවල සිදුවූ වෙනස්කම් සහිත කලා ආකෘතිද අන්තර්ගතය සඳහා ඇතුළත් කර තිබේ.

නූතන කලා නිර්මාණ අධ්‍යයනයේදී ටී. මුත්තයියාතුරෙයිසාමි පෙරියතම්බි සුභ්‍රමාණියම්, කේ. කනකසභාපති, ඒ. මාක්, සිවනානසුන්දරම්, රමණී වැනි දෙමළ නිර්මාණ ශිල්පීන්ගේ නිර්මාණද ඇතුළත් කර ඇත.

මෙම සියලුම නිර්මාණ හඳුන්වාදීමේදී සිංහල, දෙමළ, මුස්ලිම් සහ ක්‍රිස්තියානි ලෙස වාර්ගික හඳුන්වාදීමකින් තොරව ‘ශ්‍රී ලාංකික කලා නිර්මාණ හා කලා ශිල්පීන්’ ලෙස සමස්ත දැක්මකින් යුතුව විෂය නිර්දේශය සඳහා ඇතුළත් කර තිබේ.

2015 වසරේ සිට හඳුන්වා දෙන ලද චිත්‍රකලා විෂය නිර්දේශ සැකසීම සඳහා චිත්‍රකලාව සම්බන්ධ දෙමළ විද්වත් නියෝජනයන් හා අනුමැතියක් සහිතව සම්පත්දායකයින් ලබාගෙන ඇත. වර්තමානයේදී පවතින සමාලෝචන මණ්ඩල සඳහාද චිත්‍රකලා විෂයට අයත් දෙමළ මාධ්‍ය විද්වත් නියෝජනයක් සහිතව ප්‍රතිසංස්කරණ කටයුතු සිදු කරමින් පවතින බව ඇය පැහැදිලි කළාය

Dr Ruwan M Jayatunge 

Cyclone Ditwah has resulted in a tragic toll, with 465 confirmed fatalities and around 366 individuals still unaccounted for. Some estimates suggest that the actual numbers may be even higher. The disaster has displaced over 61,000 families, who are currently seeking refuge in emergency shelters. In total, more than 1.5 million people across all 25 districts of the country have been impacted by this devastating event.

Natural disasters are significant adverse events caused by natural processes of the Earth, often leading to loss of life, psychological trauma, and widespread property damage (Saeed & Gargano, 2022). The recent cyclones and flood-related disasters in Sri Lanka have profound and lasting psychosocial impacts on affected populations, driven by immediate trauma and secondary stressors like displacement and economic hardship. These impacts are seen at individual, family, and community levels. Individuals may struggle with feelings of grief, anxiety, and helplessness, while families often experience disruptions in their social structures and support networks. At the community level, collective trauma can weaken social cohesion, increasing tensions.

Sri Lankan society is still dealing with the aftermath of a 30-year civil war, and the devastating natural disaster, Cyclone Ditwah, is likely to intensify these challenges. The resulting crisis is one of the worst natural disasters the country has faced since the 2004 tsunami. The disaster in 2025 is predicted to cause severe psychosocial repercussions for vulnerable communities.

As described by Christodoulou (2024), disasters—whether natural or human-made—place significant stress on the mental health of individuals, communities, and entire societies. Therefore, implementing effective, evidence-based interventions is vital for fostering a sense of safety, hope, and optimism among those affected. These strategies also help strengthen social bonds, supporting individuals as they navigate their difficulties.

The 2025 Cyclones and flood-related disasters in Sri Lanka led to various serious mental health issues in the affected population, including trauma-related disorders, mood disturbances, and social upheaval. After natural disasters, people in impacted areas are at increased risk of developing mental health conditions such as posttraumatic stress disorder (PTSD) and depression (Crombach & Siehl, 2018). Addressing these mental health challenges in Sri Lanka requires an integrated, culturally sensitive approach that combines immediate practical support with long-term, professional, and community-driven interventions.

Addressing the psychosocial needs of those affected by cyclones and flood-related disasters calls for a professional and structured approach. In such emergencies, a community mental health strategy is especially important. This approach allows peripheral mental health workers to act as mediators between survivors and specialized mental health services, helping to remove treatment barriers (Davidson & McFarlane, 2006).

Psychological First Aid (PFA) is recommended as an immediate response and is delivered by non-specialists such as neighbours, volunteers, and first responders. This approach underscores the importance of providing practical aid—like food, water, and shelter—while respecting the dignity of survivors. It also focuses on ensuring safety and comfort, listening attentively without pressuring individuals to discuss traumatic experiences, and helping connect them with loved ones and support networks. Ensuring access to support is essential for effective recovery after a disaster (Güngörmüş & Özgüç, 2025).

Furthermore, timely and accurate information about relief efforts can help reduce anxiety and uncertainty. Beyond immediate aid, it is crucial to address basic needs and implement psychotherapeutic interventions, including Cognitive Behavioural Therapy (CBT), Eye Movement Desensitization and Reprocessing (EMDR), mindfulness practices, and traditional healing methods.

Human resilience is a unique trait enabling individuals to adapt and flourish despite adversity. Bakic and colleagues (2021) suggest that disaster-affected individuals can utilise their personal, social, and community resources to recover and adapt. In the context of the 2025 disaster, although it will undoubtedly present significant challenges, it also has the potential to unify communities, test resilience, and drive recovery efforts. Additionally, it offers a vital opportunity to learn important lessons about environmental conservation and the need for sustainable planning practices.  

References;

Bakic H, Ajdukovic D. Resilience after natural disasters: the process of harnessing resources in communities differentially exposed to a flood. Eur J Psychotraumatol. 2021 Mar 18;12(1):1891733. doi: 10.1080/20008198.2021.1891733. PMID: 34992751; PMCID: PMC8725694.  

Christodoulou N. Disaster Psychiatry: An urgent field in psychiatry posing a pertinent question. Psychiatriki. 2024 Dec 27;35(4):265-268. English, Greek, Modern. doi: 10.22365/jpsych.2024.022. Epub 2024 Dec 15. PMID: 39688605. 

Crombach A, Siehl S. Impact and cultural acceptance of the Narrative Exposure Therapy in the aftermath of a natural disaster in Burundi. BMC Psychiatry. 2018 Jul 18;18(1):233. doi: 10.1186/s12888-018-1799-3. PMID: 30021559; PMCID: PMC6052646.

Davidson JR, McFarlane AC. The extent and impact of mental health problems after disaster. J Clin Psychiatry. 2006;67 Suppl 2:9-14. PMID: 16602810.

Güngörmüş Z, Özgüç S. Psychosocial problems observed in older adults after disaster. Psychogeriatrics. 2025 Mar;25(2):e70001. doi: 10.1111/psyg.70001. PMID: 39853583.

Saeed SA, Gargano SP. Natural disasters and mental health. Int Rev Psychiatry. 2022 Feb;34(1):16-25. doi: 10.1080/09540261.2022.2037524. Epub 2022 Feb 15. PMID: 35584023.  

AI Overview

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Ven Bhikkhu Bodhi’s 2000 talk, “The Necessity of Promoting Buddhism in Europe,” delivered at the invitation of the German Dharmaduta Society (GDS) in Colombo,

highlighted the urgent need for a robust and authentic Buddhist presence in the West, emphasizing the establishment of a full monastic order (Sangha) and addressing the spiritual crisis of modern consumerist culture. 

Key Themes of the Talk

• Addressing Western Spiritual Crisis: Bhikkhu Bodhi argued that Western society, driven by consumerism and a “culture of narcissism,” often leads to a breakdown of meaning, self-alienation, and widespread mental distress (e.g., drug dependence, anxiety, suicide). He presented the Dhamma as a precisely defined path offering a deep sense of purpose and a solution to this pervasive sense of meaninglessness.
• The Necessity of the Full Sangha: A central, and perhaps a surprising point for his audience at the time, was his assertion that for Buddhism to genuinely take root in the West, it requires the establishment and support of the full monastic order, including both monks and nuns (bhikkhus and bhikkhunis).
• Authentic Representation: He stressed that monks and nuns represent the life of the Buddha in an authentic way, embodying the noble ideal of renunciation and a life fully dedicated to the pursuit of liberation (Nibbana). This authentic presence is crucial for Westerners to understand the depth and potential of the path, which often gets diluted in secularized forms of Western Buddhism.
• Role of Lay Support: The talk underscored the reciprocal relationship between the Sangha and the laity. Monastics need the support of devoted lay people, and lay people learn about the high value of the monastic ideal from observing and supporting the Sangha. He noted this understanding was not common in the West at the time.
• Visionary Legacy of Asoka Weeraratna: The address was given on the first death anniversary of Ven. Mitirigala Dhammanisanthi Thera (formerly Asoka Weeraratna), the founder of the GDS. Bhikkhu Bodhi praised Weeraratna’s foresight in establishing a center in Berlin (Das Buddhistische Haus) and organizing the first mission to Germany, seeing it as a model for promoting Buddhism in Europe by creating a physical base and a resident Sangha. 

In essence, Bhikkhu Bodhi’s talk was a call to action for Asian Buddhists to support the transmission of an authentic, complete Theravada tradition to the West, emphasizing the monastic core as vital for the Dhamma to flourish there. The full text of the speech is available as an essay titled “Promoting Buddhism in Europe” online. 

Courtesy: AI Overview

 Promoting Buddhism in Europe by Ven. Bhikkhu Bodhi

https://www.budsas.org/ebud/ebdha194.htm

“The Prospects for the Growth of Buddhism in Germany and other Western Countries”, by Agganyani (Christa Bentenrieder)

BuddhaNet Magazine Article: Prospects for the Growth of Buddhism in Germany and other Western Countries

The 75th Anniversary Celebrations and 31st General Conference of The World Fellowship of Buddhists (WFB) will include

plenary deliberations, policy resolutions, elections of office bearers, and concurrent events for youth and university affiliates. 

The conference theme emphasizes the use of Buddhist principles to foster peace. 

The event will be held from December 5 to 7, 2025, at Vajiravudh College in Bangkok, Thailand. 

Colombo, Dec. 3 (Daily Mirror) – Opposition Leader Sajith Premadasa said that the Samagi Jana Balawegaya (SJB) will take strict disciplinary action against members of the Kandy Municipal Council who reportedly obstructed relief efforts by volunteers in the district.

Speaking on behalf of the party, Premadasa apologised to residents affected by the councillors’ actions. On behalf of the SJB, I sincerely apologise to those who may have been hurt by the bad behaviour and unwarranted actions of those Municipal Councillors,” he said.

The incident occurred at a relief collection centre set up by volunteers to assist residents impacted by severe flooding and landslides in Kandy. Some opposition councillors allegedly attempted to block the operation, prompting public criticism.

The @sjbsrilanka will take strict disciplinary action against those members of the Kandy Municipal Council who objected and obstructed the provision of relief by Soome and his team of volunteers. On behalf of the SJB, I sincerely apologise to those who may have been hurt by the… pic.twitter.com/cH8gO03qUw

— Sajith Premadasa (@sajithpremadasa) December 3, 2025

Courtesy Hiru News

Former President and United National Party (UNP) Leader Ranil Wickremesinghe stated today (3) that the country’s Constitution stands violated and accused the Janatha Vimukthi Peramuna (JVP) of running the country from their Pelawatta office.

Speaking at a meeting with party leaders and representatives, he claimed that the President’s and Prime Minister’s offices are not operational centres.

He demanded that all party leaders must unite to ensure the power operating from the Pelawatta office transfers back to Parliament.

Wickremesinghe pointed out that the main reason the current disaster escalated is the Government’s failure to abide by the Constitution and disaster protocols.

Lack of Preparedness and Political Interference:

· Plan Non-Implementation: While workshops and seminars were held in 2025 to educate state institutions on the 2023-2030 National Disaster Management Plan, the provisions of the Disaster Management Act were not implemented on Thursday, 27 November.

· Holiday Declared: Declaring Friday, 28 November, a holiday rendered all departments, divisions, and officers assigned tasks under the disaster plan inactive.

· Aid Politicisation: Aid distribution stood politicised, circumventing Parliament, the Cabinet, and the Disaster Management Centre (DMC), while a parallel disaster relief fund was established.

· Lack of Strategy: No strategy exists to confront the disaster, nor are there plans for rehabilitation and restoration.

Given the government’s lack of experience, Wickremesinghe called for the immediate appointment of two new Parliamentary bodies:

· Oversight Committee: Parliament needs to appoint an Oversight Committee on Disaster Management and Reconstruction, chaired by an experienced MP (such as Kabir Hashim). It should include equal numbers of experienced MPs from the government and opposition, and appoint an economic unit to assess the short- and long-term economic consequences of the disaster.

· Select Committee (PSC): A Parliamentary Select Committee must be immediately appointed, chaired by an opposition MP with equal members from government and opposition, to report on the lapses in disaster management pertaining to 28 November. This committee must submit its final report within six months.

Wickremesinghe gave a grim economic forecast, stating the damage and reconstruction costs will exceed 15% of GDP in the medium term. He also noted that the IMF agreement primary surplus target stands reduced from 2.3% to 2%.

· Foreign Aid: Assistance from the US, UK, and the EU for rebuilding efforts may not materialise, with the US already having declined to provide aid for reconstruction.

·         Long-Term Loans: Sri Lanka, along with Indonesia, Thailand, and Malaysia, are four countries affected by this weather pattern. Discussions for long-term loans at concessional rates must begin with development banks such as ADB, AIIB, JBIC, and KOICA. India’s assistance should be sought for railway reconstruction.

The former President concluded by reiterating his core political charge:

“The Constitution is violated today. This is the main reason this catastrophe happened. The JVP Political Bureau in Pelawatta is exercising state power today. There are no operational centres in the Presidential and Prime Ministerial offices. The JVP headquarters in Pelawatta became the office, and the President went to the Ministry of Defence. Party leaders must be summoned and decide to ensure that power transfers back to Parliament from Pelawatta.”

Courtesy Adaderana

The application period for the 10th phase of the interest-free student loan scheme has been extended until December 15, according to the Ministry of Education, Higher Education and Vocational Education.

Previously, the application period was only from November 01, 2025 to November 30, 2025.

However, the Ministry has stated that the deadline has been extended due to the prevailing disaster situation in Sri Lanka.

It is further stated that this decision was made after considering requests from students who appeared for the G.C.E. Advanced Level examination in 2022, 2023, or 2024 as their first or second attempt, as well as those who appeared for the A/L examination again in 2025.

Applications for this loan scheme can be submitted online by visiting the website www.studentloans.mohe.gov.lk.

Courtesy Adaderana

The death toll due to the adverse weather conditions experienced in the country in the past few days caused by Cyclone Ditwah has increased to 479 as of 4:00 p.m. today (03), the Disaster Management Center (DMC) has confirmed.

The DMC also reported that at least 350 individuals still remain missing as search and relief operations continue across multiple districts.

3 Minutes – SEPAL AMARASINGHE

Ceylon Room

Hiru News

World

In this deeply candid and philosophical talk, Kishore Mahbubani confronts the most uncomfortable truth in geopolitics: The West’s struggle with China is not only about power — it’s about psychology, race, and history. For the first time in 200 years, a non-Western, non-white civilization is rising to global leadership. And beneath the rhetoric of rules-based order” and democracy vs autocracy,” Mahbubani reveals the hidden anxiety shaping Western policy — the fear of losing cultural primacy. 

In this talk, you’ll learn: 🧠 Why America’s rivalry with China feels more emotional than strategic ⚔️ How the Yellow Peril” myth still echoes in 21st-century geopolitics 📚 Why the West struggles to accept that modernity is no longer exclusively Western 🌐 How China’s rise represents a fusion, not a clash, of civilizations 🤝 Why the future depends on making the world safe for diversity,” not uniformity Mahbubani draws from personal experience, colonial memory, and global history to ask the defining question of our century: Can the West accept equality — not just in power, but in civilization? His answer is hopeful: the world is big enough for both America and China, for Western democracy and Eastern meritocracy. But only if we dismantle the Unspoken Barrier — the belief that modernity must wear a Western face.

මතුගම සෙනෙවිරුවන්

         සුනාමි ව්‍යසනය සිදුව වසර විස්සක් ගෙවී ගොස් ඇත.දිට්වා නමින් සුළි සුළඟක් කඩා වැදී තවත් ව්‍යසනයකට රටම ඇද දමා තිබේ.මියගිය ගණන තවමත් නොදනී. හානි වූ ජීවිත, දේපළ, නිවාස පිළීබඳ අසන්නට දකින්නට ලැබෙන කල්හි හද කම්පා වේ.ඉන්දියන් සාගරයේ බෙංගාල බොක්ක අවට තිබෙන සියලුම සුළං ධාරා එක් කොට ලංකාව මුදුන් කොට මෙලෙස කරකවන ලද්දේ කුමන සුළියක් ද.මේ කාලයට හමන ඊසාන දිග මෝසම් සුළඟක් ලෙසට ගණන් ගත නොහැකිය.එසේ නම් මෙය කුමක්ද සුනාමි ඛෙදවාචකයෙන් පසු නැවතත් රටක් වශයෙන්  මහත් ආගාධයකට වැටී ඇත.මෙකී සමාජ ආර්ථික භූගෝලීය කඩා වැටීම් හමු වේ රටත් වශයෙන් උගත යුතු පාඩම් කුමක්ද යන්න සිහිපත් කළ යුතුව තිබෙන බව මෙහිදී පෙන්නුම් කර ඇත.

          එක්දහස් අටසිය විසිඅටේ දළදා වතුර යයි නම් කළ ව්‍යසනය සහ 1957 මහා ගං වතුර සහ ඉන් පසුව නැගෙනහිර පළාතේ සිදු වූ සුළි සුළං තත්වය සමග සංසන්දනය කර බලන කල්හි ඒවායින් ලද පාඩම් අනුව රට ඉදිරියට ගොස් තිබෙන්නේ ද යන්න පිළිබඳ මේ අවස්ථාවේ දී සළකා බැලිය යුතුය.ලොවම දේශ ගුණික විපර්යාසයන්ට ගොදුරු වී තිබිය දී ලංකාව වැනි කුඩා රටකට ඉන් ගැලවීමක් නැත. පෘතුවියේ චුම්බක ක්ෂේත්‍රය යම් පමණකින් වෙනස් වෙමින් පවතින අතර ඉන්දියන් සාගරයේ භූතැටි කම්පනය වීමෙන් මේ සියල්ලටම බලපෑම් එල්ල කරයි.

         ලංකා භූමියෙන් සියයට පණහකට වඩා ජල තලයෙන් පිරී පවතී. ඒ ස්වභාවික තත්වයක් නොවේ. මිනිසා විසින් සාදන ලද වැව් සහ ජලාශ නිසා ඇති වූ වෙනස් කමකි.මේ ලොකු කුඩා වැව් නිසා රටේ භූගත ජලය ඉහළ මට්ටමක පවතින අතර ඒවා වාෂ්පීකරණය වෙමින් වළාකුළු ගැබ් බර කරමින් කලට වැසි ලබා දේ.මෙවැනි භූගෝලීය තත්වයකට රට ඔරොත්තු දීමට නම් භෞතික ක්‍රියාකාරකම් සහ ගුප්ත ක්‍රියාකාරකම් වල සහාය ලබා ගත යුතුය.කුඩා කුඩා වැව් සාදමින් රටේ ගොවිතැන සශ්‍රීක කළ අතීත මුතුන් මිත්තන් සොබාදහමේ හැසිරීම නිරීක්ෂණය කරමින් එයට අවශ්‍ය දිශානතිය තෝරා ගත්හ. ඔවුන් ගේ විශ්වාසය අනුව ලංකාවේ ජීවත් වූ පරම්පරා වල භූතාත්මයන්ගේ බැල්ම බලය මේවා රැක ගැනීමට උපකාරී වේ.වැව් ආශ්‍රිතව අදටත් මුට්ටි මංගල්ලය, කිරි ඉතුරුම් මංගල්ලය, පනම් බැඳීම වැනි චාරිත්‍ර සිදු වන්නේ වැවේ ආරක්ෂාවට සහ සශ්‍රීකත්වය උදෙසාය. බුද්ධ ශාසනය පිහිටුවීමෙන් පසු දළදා වහන්සේට, ශ්‍රී මහා බෝධියට, කතරගම කිරිවෙහෙරට කිරි පිඬු පූජාව ගෙන යන්නට සැදැහැතියන් පෙළ ගැසී සිටිති.ගම්මඩු දෙවොල් මඩු නටා අලුත් බතින් පුද දී කෙත්වතු ආරක්ෂාව සශ්‍රීකත්වය ප්‍රාර්ථනා කරති.අතීත රජ දරුවන් මේ චාරිත්‍රයන්ට මුල් තැනක් දුන්හ.රටේ පාලකයා ධාර්මිකව මේ කටයුතු වලට සහාය පළ කරත් නම් දුර්භික්ෂ නැතිව සුභික්ෂ රටක් පවතින බව වැසියන්ගේ විශ්වාසය විය.ශිලා ලේඛනයන්හි ‘පෙරසිරිත් ප්‍රකුර් වඩා’ යනුවෙන් දක්වා තිබෙන අතර රාජාවලියේ සඳහන් සෑම රජ දරුවෙකුම ඒ නීති රීති අනුගමනය කළහ.

         රට සතුරු ආක්‍රමණ වලින් බැට කන හැම අවස්තාවකදීම මේ පෙර සිරිත කඩ විය. චෝල ,පාණ්ඩ්‍ය, කේරළ ආක්‍රමණ වලදී මෙන්ම කාලිංග මාඝ ආක්‍රමණයේ දී දළදා වහන්සේ සඟවා තබන්නට සිදු විය. දන්ත ධාතුන් වහන්සේට කරන නිසි පුද පිළීවෙත් මග හැරුණි.වලගම්බා සමයේ දී සිදු වූ බැමිණිතියා සාය පීලිබඳ සිහිපත් කළහොත් අපට දැක ගත හැතිවන්නේ රටේ අධර්මය නිසා දෙවියන් කෝප වූ බවයි. ඒ බැව් එම කතාවේ දක්වා තිබෙන්නේ මෙලෙසය. ‘අහස උඩ උන් වලාහක දෙව් පුතුගේ ආනුභාවයෙන් තේජස උත්සන්න වූ කල්හි මහා මේඝ නගා ආ කල්හි අන්තරා වෙයි.එසේම අහස උඩ වැස්ස වලාහක දේවත‌ාවගේ අනුහසින් ධාතු  උත්සන්න වූ කල්හි මහා මේඝ හා වැසි ගප් සුළගේ පතිතව එම මුහුදෙහි අන්තැනෙකට දුවන්නේය.එසේම අහස උඩ වැසි මේඝ නගා ආ කල්හි  රාහු අසුරෙන්ද්‍ර තමාගේ  දෙසීයක් යොදුන් පළල අත්ලෙන් ගෙන මුහුදට වන්නේය. එසේම යම් කලෙක වැස්ස වලාහක  දේවතාවෝ  ප්‍රමාදව සඳු ගම් නොවී නම් පස් වනුව යම් කාලෙක… අධර්මිෂ්ටව පැවතීම ලෝකචාර නොකෙරෙන්ට වී නම් මනුෂ්‍යයා අධර්මිෂ්ට වූ කල්හි වැසි නෙවසිනා පරිදි කෙසේද යත්  යම් කලෙක කලියුගයේ හි රජහු අධර්මිෂ්ටව වේ .රජු බලා රාජ පුරුෂයෝ අධර්මිෂ්ට වේ.රාජ පුරුෂයෝ බලා බ්‍රාහ්මණ ගෘහපති අධර්මිෂට වෙති.ඔවුන් බලා ජනපද නියන්ගම වැසි අධර්මිෂ්ට වෙති. ඔවුහු අධර්මිෂ්ට වූ කල් හිරු සඳු දෙදෙනාද විෂම ගමන් ගිය කල්හි නක්ෂත්‍ර තාරකාවෝ විෂම ගමන් යෙයි.ඔවුන් විෂම පවතින කල්හි රෑ දවල් දෙක විෂම වෙයි. රෑ දවල් දෙක විෂම වූ කල්හි මස අමාවක විෂම වෙයි. මාසයන් විෂම වූ කල්හි ඉර්තු විෂම වෙති.ඉර්තු විෂම පෙරලූ කල්හි විෂම වාත හමා යයි. විෂම වාත හැමූ කල්හි දේවතාවෝ බොහෝ සේ කුපිත වෙත්. දේවතාවෝ කුපිත වූ කල්හි කලට වැසි නොවස්නේය.අකලට වැසි ඇති වන්නේය.වාසුළි ඇති වන්නේය. කලට වැසි නොවට කල්හි ගොවිතැන් සෂ්‍ය පලා සමව වැසී ඵල නොදෙයි.විෂම පැසුණු පලයන් අනුභව කරන මනුස්සයෝ අල්ප ආයුෂ වෙති. කය දුබල වෙයි. බොහෝ ආබාධ වෙයි. ලෙඩ හට ගනියි. නුවණ මද වෙයි. සිත්මුලා වෙයි.’

        වර්ෂ 1828 දී සෙංගකගල මහනුවර ජලයෙන් යට කරමින් දළදා වතුර යයි නම් කළ මහා ධාරානිපාතය ඇති වූයේ කාලයක් නොපැවත්වූ දළදා පෙරහැර පැවැත්වීමත් සමගය. ඒ ප්‍රාතිහාර්යක් නොවේ. බ්‍රිතාන්‍ය පාලකයන් අධර්මිෂ්ඨව පෙර සිරිත කඩ කරමින් ගත් තීන්දු තීරණ සහ රදළ වරුන්ගේ වැරදි ක්‍රියාකලාපය නිසාවෙනි.1957 මහා ගංවතුර ආසන්න කාලයේ දීද බුද්ධ ශාසනයට නිග්‍රහ කරමින් තාපස නිකායන් එළි බසිමින් එකල සිටි දේශපාලන ව්‍යාපාරයක් වන සමසමාජ ව්‍යාපාරයන් විසින් එල්ල කළ අභූත චෝදනා නිසාවෙන් විපරීතව ගිය කාලවකවානුවකි.එසේම 1957 වසරේ දී බණ්ඩාරනායක සහ චෙල්වනායගම් අතර ඇති වූ ජාතිවාදී ගිවිසුම නිසා   භික්ෂූන් වහන්සේලා රොස්මීඩි නිවස වට කළ අතර ඒ ගිවිසුම නිසා අගමැති වරයා අප්‍රසාදයට ද පත් විය. සිංහල රාජ්‍ය භාෂෘව කිරීම, බස් ජනසතු කිරීම වැනි ප්‍රගතිශීලි පියවරයන් සමග අගමැතිවරයා සිටියද මෙරට පෙර සිරිත එහිදී අනුගමනය නොවීය. 1957 ව්‍යසනය එහි ප්‍රතිඵලයක් වන්නට ඇත. අවසානයේ පෙඩරල් පක්ෂයේ ජාතිවාදී ක්‍රියා උත්සන්න වී 1959 දී අගමැතිවරයා ඝාතනයට ලක් විය.

         ගෝඨාභය ජනාධිපතිවරයා බලයෙන් පන්නා දමමින් බලයට පත් වූ අරගලයෙන් ආරෝපිත මාලිමා ආණ්ඩුව වර්තමානයේ පාලන බලය උසුලයි.අපේ රටේ පෙර සිරිත කඩ කරමින් ඔවුහු ජය මංගල ගාථා ගායනය ප්‍රතික්ෂේප කළහ.ආණ්ඩු පක්ෂයේ මඩ බලකායන් විසින් ප්‍රසිද්ධියේ භික්ෂූන් වහන්සේලාට නිග්‍රහ කරන අතර ජාතිවාදී අන්තවාදී බෙදුම්වාදීන්ට සහාය පළ කරමින් සිටී.දළදා දැක්ම අව භාවිතයට ගනිමින් සෙංකඩගල අපවිත්‍ර කළහ.දළදා වීදියේ රති කෙළි කරවන සැණකෙළියක් සංවිධානය කළහ. බුදු පිළිම වහන්සේ නමක් පැහැර ගැනීමට ද නොබියවම රාජ්‍ය බලය යොදා ගැනීම නිසා ජනතා අප්‍රසාදයට පත් වී වැඩි දවසක් ගත නොවීය.දිට්වා සුළි කුණාටුව බෙංගාල බොක්ක දෙසට ඇදී නොගොස් ලංකාවේ හරි මැද කැරකී මහා ව්‍යසනයක් සිදු කරන ලද්දේය.පෙර සිරිත විශ්වාස නොකිරීම පිදිය යුත්තන් පිදීම නොසලක හැරීම සොබා දහමේ විපරීතයන්ට හේතුය.

වැව් කරේ ගංකරේ සිරිත දුරුවන් කරේ – කිරිකලේ කිරිබතේ පුදට            අවමන් කරේ

බුදුබණේ සඟ ගනේ හඬට කෙනෙහිලි කරේ – රජකුලේ දම්බලේ කිමද නොතකා කරේ

        මෑත කාලීන ලක් ජනතාව හොඳටත් නරකටත් රැළි වලටම ඇදෙති. රට පුරා සිදු කරන සංවර්ධන ක්‍රියාකාරකම් වලදී තැන නොතැන නොබලා ඉඳි කිරීම් කරනුයේ ඒ නිසාය. අනුරාධපුර නගරය ජලයෙන් යටවන්නේ  ඉංග්‍රීසින් ආරම්භ කරනලද  වැරදි සංවර්ධන ක්‍රියාකාරකම් වත්මන්හි කලු සුද්දන් ද දිගින් දිගටම අනුගමනය කළ හේතුවෙනි. ජල විදිලිය වෙනුවෙන් හෝ කෘෂිකර්මය වෙනුවෙන් මධ්‍යම කඳුකරයේ එදා මහා ජලධාරා සම්පූර්ණයෙන් හරස් කර ජලාශ තැනූයේ නැත.ඒ වෙනුවට ජලය රොද බන්දා( රිදී බැඳි තාක්ෂණය ) අන්තැනකට ගෙන ගොස් කෙත්වතු කුඩා වැව් පෝෂණය කළහ. මිනිපේ ඇළ උදාහරණ වේ. ජලයේ බරට ,ජල ශක්තියේ විපරීත ක්‍රියාකාරිතවයට පොළෝ බහිරවයන් ගේ විරෝධයක් ඇත. කඳු නාය යන්නේ ද ජල රකුසෙක් විලසින් ගම්බිම් ගිල ගන්නේ ද මහ පොළව සුරකින අදෘෂ්‍යමාන බූමාටු  කොට්ඨාශයන් ද කෝප වීමෙනි.සිතුදේ නොමවෙයි නොසිතුදේම වෙයි යන බුදු වදන අනුව තිරසර පැවැත්ම ප්‍රඥාවෙන් යුතුව ඇති කර ගැනීම ට වඩවා ගෙන තිබූ පෙර සිරිත අභාවයට ගොස් ඇත්තේ බටහිර අධ්‍යාපනය කර පින්නා ගැනීමෙනි. දිට්වා සුළි කුණාටුව මගින් ඇස් පනා පිට අපට පෙන්වා දුන් මේ සත්‍යය දේශපාලඥයන්ට පමණක් නොව සමස්ත මහජනතාවටද බරපතල පාඩම් කියා දෙන්නේය.

මතුගම සෙනෙවිරුවන්

D. Jaliya Wickremarachchi

Re: The Devastating Natural Disaster in Sri Lanka

December 1st, 2025

The Right Honorable Prime Minister,

As Sri Lankan-Canadians we are devastated by the natural disaster in Sri Lanka that has caused death and destruction – which is unprecedented in the history of Sri Lanka. Heavy torrential rain, hurricane winds caused by a deadly cyclone named “Ditwah” has played havoc resulting in widespread devastation across the country, causing death, displacing thousands, destroying homes and properties, and leaving a large number of families without access to food, medicine, and clean water.  The scale of  this disaster is unimaginable and will take months, if not years to recover the livelihood of its people.  Not to mention its severe effects on the economy, and the society due to serious damages to schools, hospitals, farms, and other vital services and infrastructure including electricity, communications, roads, etc. 

In other words, Sri Lanka will need massive amounts of aid and support from the international community, for its people to recover their enormous losses in their lives, which are completely destroyed.  We are thankful that its neighbours like India, Pakistan, and other countries such as Australia, the United States, etc., have come forward to help in its hour of need.  

Therefore, as Canadians of Sri Lankan origin living in this great country, we kindly appeal to the Canadian Government and its aid agencies to help our motherland, and our people in the hour of their desperate needs. The entire island from east to west and from north to south has been hit by this vicious cyclone, damaging the country beyond belief.  No part of the country has been spared. Every region is a disaster area unfortunately.    https://www.youtube.com/watch?v=E9u-5QuTuh8

As you already know, Canada is home to one of the largest Sri Lankan Diaspora communities outside of Sri Lanka. Therefore, every one of us in the Sri Lankan Diaspora community – be they Sinhalese, Tamil, Muslim, Malay or Burgher, are deeply affected by this massive disaster.  When a natural disaster hits a country it does not discriminate among ethnic, religious, or social status of its citizens. The fury of nature is felt equally by all the citizens causing misery and mayhem for everyone. 

Therefore, we kindly appeal to the Canadian government to help Sri Lanka as much as possible so that her citizens can regain their livelihood and normalcy, they once had before this disaster.  There are many ways Canada can help, especially financially which will go a long way enabling  Sri Lanka to provide essential items immediately, such as food, medicine, hospital equipment, etc. There are no words to describe the misery and pain the entire country is feeling right now, as they have been already trying to cope with the economic disaster that nearly bankrupted the country a few years ago. 

As a result,  not only Sri Lankan-Canadians, but Sri Lankans everywhere will be extremely grateful if Canada, a country well-known for its generosity and compassion around the world – will take the lead and help Sri Lanka and its people to recover from this devastating natural disaster.

Your generous support,  and prompt response to this urgent matter will be  greatly appreciated by all Sri Lankans.

Thank you. 

Sincerely,

D. Jaliya Wickremarachchi

President

Sri Lanka Canada Association of Markham

(SLCAM)

Ceylon Room

Borella Handiya

Shenali D Waduge

Sri Lanka stands at a crossroads. At a time when hundreds of our own people have died, thousands are displaced, and entire villages lie in ruins from catastrophic floods and landslides, the Government’s decision to declare a Sri Lankan Day” is not only insensitive — it is profoundly dangerous for the cultural and historical integrity of this nation.

A National Identity cannot be manufactured overnight

For over 2,500 years, this island’s civilizational foundation was built by the Sinhala Buddhist heritage — a heritage that shaped the language, the law, the temple, the tank, and the village.

This is not a political claim.”

It is recorded in the Mahavamsa, Deepavamsa, Pujavaliya, Attanagaluvamsa, and dozens of inscriptions and it has been openly acknowledged by colonial rulers for centuries.

To erase this historical truth under the guise of creating a new uniform identity” is an attempt to uproot the very pillars that hold this country together. The aim is to sever people from their roots, indoctrinating their minds with a new ideology packaged as modern and progressive.” This is precisely what the new global education curriculum seeks to do — using funding and conditional aid to pressure national governments into adopting content that reshapes cultural thinking from childhood upward.

Working hand-in-hand with this agenda are powerful media-driven campaigns that promote the idea that history has no value, heritage is irrelevant, rituals are pointless, and customs are outdated. These narratives extend to dismissing respect for elders and undermining the role of religion in society. The end result is a culture that over-glorifies individualism — not to empower people, but to isolate them, weakening community bonds and making individuals easier targets for exploitation and influence.

Attacks on cultural, historical and religious Identity are not new

History has repeatedly shown attempts to suppress or diminish Buddhist heritage:

• Ancient temples destroyed or converted during South Indian invasions and colonial rule
• Buddhist land and monuments seized under colonial Portuguese, Dutch, British administrations
• Post-independence neglect of archaeological sites
• Attempts to discourage Buddhist rituals in national ceremonies
• Recurrent obstruction of archaeological preservation in the North and East
• Organized campaigns to rewrite history and present the island as plural from inception,” ignoring Sri Lanka’s documented civilizational origin
• Varied attempts to re-write the Constitution primarily to remove Article 9 and provisions that tie the Sinhala Buddhist heritage to the present.

Even today, there are coordinated efforts to sideline Buddhist cultural symbols — such as omitting the Jaya Mangala Gatha from parliamentary openings or discouraging traditional blessings in state events. These actions are symbolic but extremely telling: remove the rituals, remove the identity.

The danger of replacing history with a pseudo identity

Every ethnicity and religion on this island must be respected.

But respect does not mean replacing one’s heritage with an artificial, politically engineered new identity.”

Sri Lankans do not need an official celebration” to be united.

Unity comes from justice, fairness, and respect for each group’s traditions—not from forced rebranding.

Settler communities and the attempt to redraw the country

The colonial rulers in particular the British brought several groups as plantation labour and service communities, with intention of permanently altering Sri Lanka’s demography and political boundaries.

Today, some actors use colonial settlement patterns as justification to carve out new ethnic regions or claim ancient Buddhist sites as shared land” without historical basis.

This is fragmentation under the guise of political correctness.

Even the world is rejecting the multiculturalism model

Political correctness and forced multiculturalism have destroyed nations” —

1. Leaders who publicly declared multiculturalism a failure

Germany — Angela Merkel (former Chancellor of Germany)

This multicultural approach has failed, utterly failed.”

(Speech in Potsdam, 2010)

Merkel acknowledged that Germany’s attempt to build a society with separate cultural enclaves living side by side did not work.”

UK — David Cameron (former Prime Minister)

State multiculturalism has failed.”

(Munich Security Conference, 2011)

Cameron warned that forced multiculturalism created segregated communities and encouraged extremism by eroding national cohesion.

France — Nicolas Sarkozy (former President)

Multiculturalism is a failure. We have been too concerned with the identity of the person coming and not enough with the identity of the country receiving them.”
(Television interview, 2011)

Sarkozy noted that immigrant groups in France were living in parallel societies detached from French values.

• European Union Leaders

EU Commissioner Viviane Reding

We have been naive. Europe has clearly underestimated the challenge of migration.”
(2015)

She acknowledged that political correctness prevented honest discussions about integration problems.

• Examples where forced multiculturalism backfired

United Kingdom

• Creation of parallel communitieswith minimal integration.
• 2011 and 2020 street riots partly linked to cultural segregation.
• Grooming gang” scandals where political correctness prevented authorities from acting for years.

France

• Major suburban ghettos (banlieues) where French law is secondary to local community rules.
• Riots in 2005, 2017, and 2023 connected to failed integration models.
• Regular complaints by French mayors that the Republic no longer exists in certain areas.”

Germany

• Rising ethnic-based enclaves where German language and norms are not followed.
• Migrant-related tensions after the 2015 refugee wave.
• Police unions warning that political correctness stopped early intervention.

• Scholars & Thinkers Warning About Political Correctness

Samuel Huntington (Harvard University)

Author of The Clash of Civilizations:

Without core values, a society disintegrates.”

He warned that weakening national identity leads to internal fragmentation.

Douglas Murray

Author of The Strange Death of Europe:

Europe committed suicide by rejecting its own culture and pretending all cultures are equal.”

Across Europe, its own leaders admit that political correctness and forced multiculturalism have not created unity — they have created division, cultural ghettos, social conflict, and a loss of national identity.

These are not emotional statements — they are official acknowledgements.

Why is Sri Lanka rushing to adopt a failed foreign ideology precisely when those who invented it are abandoning it?

True Racism must be called out

Racism is not acknowledging heritage or demanding its preservation or flagging dangers to the nation’s history, heritage & sacred/archaeological sites.

Racism is when:

• A group claims another ethnicity cannot enter” a certain area
• Signboards are placed only in one languageto claim territorial ownership
• Constitutional language rights are ignored
• A community demands exclusive administrative control over historical multi-religious regions

These actions fracture unity — not historical truth.

In such an environment what good is spending Rs.300m on a Sri Lankan Day”.

Who are we fooling?

• Pakistan after the 2010 floods which displaced millions cancelled Pakistan Independence Day.
• India following the 2018 floods in Kerala, cancelled its Onam festival and funds were redirected towards relief, rescue & rehabilitation.
• Qatar cancelled its national day following the 2016 humanitarian crisis.
• Entire world cancelled New Year festivities after the 2004 Tsunami.

These examples highlight the manner nations choose mourning, relief & recovery not celebration when disasters strike. It’s a moral judgement and decision. It signals solidarity with victims & prioritization for relief over celebrations. No one can trivialize the suffering with going ahead with a celebration that is not even an annual event.

Sri Lanka’s disaster warrants a similar response. The Rs.300million allocated for the Sri Lanka Day” must be redirected for relief. It is the moral responsibility of a government that honors victims not throw parades.

A Country in mourning cannot celebrate

Right now, Sri Lanka is not in a state to celebrate anything.

• Hundreds have died.
• Families have lost parents, children, homes, memories, livestock, documents, livelihoods.
• Entire communities are sleeping in camps with only the clothes on their backs.
• Kids have lost schoolbooks, uniforms, and the safety of a home.
• Elderly people have no medicine.
• Women have lost jewellery and savings kept for decades.
• Farmers have lost harvests.
• Daily-wage workers have lost their ability to work.
• What families held dear was swept away or collapsed before their very eyes.

How can a nation declare a Day of Celebration” when its own people are trying to survive?

Funds must go to Rebuilding — not Ceremonies

All state funds allocated for this new Sri Lankan Day” must be reallocated directly to:

• Rebuilding damaged homes
• Providing emergency cash grants
• Restoring livelihoods
• Replacing lost school materials
• Providing safe sanitation and medical support
• Supporting the elderly, disabled, widows, and orphaned children

Every family must receive an amount proportional to their documented loss.

This is not charity — it is the duty of the State.

A Final Reflection

A nation is not built by celebrations.

A nation is built by truth, compassion, and heritage.

Sri Lanka must stand on its real history — not on artificially created slogans.
Sri Lanka must protect its real people — not host celebrations while survivors mourn.
Sri Lanka must honour its civilizational roots — not erase them for political experiments.

Unity is not created by forgetting history. Unity is created by respecting it.

This is the message the country must hear now — loudly, clearly, and without fear.

If a government insists on celebrating while its people are grieving, the public can only conclude that the government has divorced itself from the people.  

When a government pushes forward with an unwanted new event in the midst of tragedy, people will inevitably see it as a leadership more concerned with image than with citizens’ suffering. This will seal proof that the celebration is only to raise the image of the government with no concern for the citizens.

No new national event” should be forced on a grieving nation – its only an attempt to distract, rebrand & rewrite history at the worst possible moment.

If the government cannot pause to respect national tragedy, people will question whether such a government still shares the same heartbeat as the nation.

Forcing a celebration that has no cultural relevance, no historical roots, and no public demand tells the country that unity is being staged—not built.

If leaders refuse to realign with the nation’s sorrow, people will conclude that the government’s priorities lie elsewhere—far from the ground reality.

David E. Brown

Forget Bush’s National Missile Shield. The best military defense is a Russian winter. It got the better of King Charles XII of Sweden, sent Napoleon packing, and eventually shooed Hitler away. A few years after that, though, it was the Germans that were favored by the weather gods—for weeks, Patton’s Third Army was stuck near the edge of Germany, plagued by rain that kept American tanks and trucks and soldiers in place. The general’s solution? A prayer to those gods:

Almighty and most merciful Father, we humbly beseech Thee, of Thy great goodness, to restrain these immoderate rains with which we have had to contend. Grant us fair weather for Battle. Graciously hearken to us as soldiers who call upon Thee that, armed with Thy power, we may advance from victory to victory, and crush the oppression and wickedness of our enemies and establish Thy justice among men and nations.¹

Patton was certainly not the first military leader to beseech His Great Goodness for favorable conditions. When Hannibal invaded Italy in 217 BC, he waited for the marshes to freeze so his mounted troops could pour in. In 1776, the harsh winter helped George Washington’s army, letting it move quickly across the frozen Delaware River. And in 1941, the Japanese essentially hid their aircraft carriers moving toward Pearl Harbor in a large Pacific storm.

But, to paraphrase Mark Twain, everybody prayed about the weather, but nobody did anything about it. That changed in 1946, when General Electric scientists Vincent Schaefer and Irving Langmuir created an artificial cloud by introducing dry ice into a freezer, and then developed a technique for cloud seeding,” still used today.

By the late 1950s, people began to think about our new ability to alter the weather in military terms. The Cold War was kicking into high gear, and the US intelligence community became aware that the Soviets were experimenting with cloud seeding and other kinds of weather control, such as cloud dissipation. In 1957, Henry Houghton, chair of MIT’s meteorology department, noted, I shudder to think of the consequences of a prior Russian discovery of a feasible method for weather control.”² That same year, a Presidential Advisory Committee on Weather Control noted (with perfect deadpan sensationalism) that, weather modification could become a more important weapon than the atom bomb.”³ The weather race, though never as fierce or as public as the space race or the arms race, was on. (The Soviets really were working on weather, with the hopes of, among other things, warming its vast northern regions and removing the ice in the Arctic Sea.)

That any new technology that could be used as a weapon would be used as a weapon now seems obvious—a kind of first principle of warfare—but it is a relatively recent idea, a product of the total war” strategy of the two world wars, where tactics and weaponry became increasingly more destructive. And there was historical precedent for offensive uses of the environment. During the Franco-Dutch War of 1672–1678, for example, the Dutch breached the dikes around Amsterdam, flooding part of the low-lying country and putting the French on the defensive. (The Dutch won.)

With the political and military stage set, the US got to work on figuring out how to alter the weather, and what to do with that knowledge. Much of the work seems to have been done at the Navy’s China Lake weapons research center. Between 1949 and 1978,” the base’s in-house newspaper, The Rocketeer, reported, China Lake developed concepts, techniques, and hardware that were successfully used in hurricane abatement, fog control, and drought relief.”⁴

Drought relief” is an interesting way to put it. China Lake’s research caught the eye of the CIA in the early 1960s, which saw the potential of weather control in the rapidly expanding conflict in Vietnam. The CIA’s first use of the Navy’s technology was crowd dispersal. The Diem regime was having all that trouble with the Buddhists,” an agent told Seymour Hersh in 1972. They would just stand around during demonstrations when the police threw tear gas at them, but we noticed that when the rains came they wouldn’t stay on. The agency got an Air America Beechcraft and had it rigged up with silver iodide. There was another demonstration and we seeded the area. It rained.”⁵

In 1966, the idea of raining on Vietnam became the top-secret Project Popeye, which ran for some seven years and included more than 2,600 cloud-seeding flights over Vietnam and Laos. The objective was simple: Make rain that would make or keep the Ho Chi Minh Trail—a main supply route for the North Vietnamese—so muddy that it was unusable. (Why Popeye”? The artificially created rain was apparently called Olive Oil.”)

The story of the top-secret project—flown by the Air Force but controlled by the CIA and the White House—was broken in 1971 in Jack Anderson’s national newspaper column, then, to greater fanfare, in July 1972, with Hersh’s front-page story in the New York Times. And while there were no rules at the time about weather modification—or any environmental warfare, for that matter—the Nixon administration was not happy with Hersh’s revelations. The White House and the State Department declined comment, and one unnamed official said, This is one of those things where no one is going to say anything.”⁶ (People said even less about CIA weather modification in Cuba. During 1969 and 1970, planes from China Lake seeded clouds that rained over non-agricultural regions of Cuba, leaving at least some of the country’s sugar cane fields dry.)

The eventual response was an international treaty, the Convention on the Prohibition of Military or Any Other Hostile Use of Environmental Modification Techniques, or ENMOD, which entered into force in 1978. The main tenet of the treaty, which stands today, is this: Each State Party to this Convention undertakes not to engage in military or any other hostile use of environmental modification techniques having widespread, long-lasting or severe effects as the means of destruction, damage or injury to any other State Party.”⁷

Weather control activities seem to have quieted down after ENMOD, but fortunately for the US military, the treaty has a loophole big enough to drive a truck through: It prohibits only action with widespread, long-lasting or severe effects.” When Air Force intelligence analysts turned their thoughts to the weather in the mid-1990s, they made up their own definition of these limits: widespread means affecting more than several hundred kilometers; long-lasting means for a period of months; and severe involves serious or significant disruption or harm to human life, natural or economic resources, or other assets.”⁸ Which is to say that, except for the human life part, most military applications, which tend to be short-term and localized, are allowed. These analysts’ conclusions are contained in an extraordinary report, published in 1996, called Weather as a Force Multiplier: Owning the Weather in 2025.” If the US intelligence community did ignore the weather for a while, Owning the Weather” certainly made up for it. Envisioning a world where technology has made control over the local weather phenomena much more precise—and where a global network of sensors has greatly increased available atmospheric data—the writers declare that in three decades time, US aerospace forces can ‘own the weather,’” and shape the battlespace in ways never before possible.”⁹

While Owning the Weather” relies primarily on extensions of existing weather modification techniques, the authors strike more boldly into the future with speculation about nanotechnology-based artificial weather.” A cloud, or several clouds, of microscopic computer particles,” they note, all communicating with each other and with a larger control system could provide tremendous capability. Interconnected, atmospherically buoyant, and having navigation capability in three dimensions, such clouds could be designed to have a wide range of properties.”¹⁰

At times, the Air Force report reads like a declaration to violate the ENMOD agreement. The authors even note that the only reason they don’t discuss more serious weather control—made-to-order weather, large-scale climate modification, control of storms, etc.—is that it won’t be technically feasible by 2025. Such applications would have been included in this report as potential military options,” they note, despite their controversial and potentially malevolent nature and their inconsistency with standing UN agreements to which the US is a signatory.”¹¹

Why is the United States so interested in the weather that it would violate international treaty? The answer may lie more in the psyche of the government than in specific tactical advantages. The US military has long been used to having a stacked deck. The US Navy once owned the seas; later, the Air Force had the run of the skies. For a while, our sole possession of the atomic and hydrogen bombs gave us the ultimate” weapon. Dominion over the atmosphere might be the next ultimate” weapon, proof not only of military invincibility but perhaps, finally, of Divine Right.

---

To see a page from UN Resolution 3264 (1974) which prohibits military interference with the environment, see here.

1. 1

Msgr. James H. O’Neill, The True Story of the Patton Prayer,” The Review of the News, 6 October 1971, available at http://members.aol.com/PattonsGHQ/prayer.html [link defunct—Eds.].

2. 2

United States House of Representatives Committee on Interstate and Foreign Commerce, Subcommittee on Health and Science, Weather Modification Research: Hearings Before the Subcommittee on Health and Science. Eighty-fifth Congress, Second Session, 18-19 March 1958 (Washington, DC: US Government Printing Office, 1958), p. 55, as quoted in Nayef H. Samhat, A Genealogy of Climate Change,” Online Journal of Peace and Conflict Resolution, vol. 1, no. 4 (November 1998), at http://members.aol.com/ peacejnl/1_4samhat.htm [link defunct—Eds.].

3. 3

M.S. Venkataramani, To Own The Weather,” Frontline (Chennai, India), 16–29 January 1999, www.frontlineonline.com/ fl1602/16020790.htm [link defunct—Eds.].

4. 4

China Lake Weapons Digest: 50 Years of Providing the Fleet with the Tools of the Trade,” The Rocketeer, 4 November 1993. Reprinted at www.nawcwpns.navy.mil/~bronkhor/ clmf/weapdig.html [link defunct—Eds.].

5. 5

Seymour M. Hersh, Rainmaking Is Used As Weapon by U.S.,” The New York Times, 3 July 1972.

6. 6

Ibid.

7. 7

Convention on the Prohibition of Military or Any Other Hostile Use of Environmental Modification Techniques,” 1108 U.N.T.S. 151, entered into force on 5 October 1978. Available at www.un-documents.net/enmod.htm.

8. 8

Col. Tamzy J. House, Lt. Col. James B. Near, Jr., et al., Weather as a Force Multiplier: Owning the Weather in 2025,” in Air Force 2025,” Air University, Maxwell Air Force Base, Alabama, 1996, p. 7. Available at archive.org/download/WeatherAsAForceMultiplier/WeatherAsAForceMultiplier.pdf.

9. 9

Ibid., p. vi.

10. 10

Ibid., p. 27.

11. 11

Ibid., p. 6.

https://www.cabinetmagazine.org/issues/3/brown.php

Dr. Ruwan M Jayatunge, M.D. PhD

In The Cult of the Goddess Pattini (1984), Gananath Obeyesekere analyzes the historical, sociological, and psychological aspects of the Pattini cult in Sri Lanka, examining the goddess’s syncretic nature and challenging conventional interpretations of South Asian religion.

Obeyesekere mentions that his study of the Cult of the Goddess Pattini was his inaugural field research, a project guided by Lyn Ludowyk. He emphasizes that this exploration of Pattini has influenced the entirety of his anthropological career. In his view, Obeyesekere portrays him as an Anthropological Don Quixote.

Obeyesekere explores the psychological dimensions of the goddess’s myths and associated rituals. He highlights the syncretic dimensions of the cult, its relation to sociocultural change and Sanskritization, and the gender dynamics within the Pattini myth.

The worship of Goddess Pattini holds significant historical importance in Sri Lanka, as it reflects centuries of cultural exchange, religious syncretism, and the enduring nature of folk beliefs. The worship has been deeply integrated into the Sinhala Buddhist and Tamil Hindu traditions; the cult offers a window into the island’s complex religious and social history.

Folk Religion

The veneration of Goddess Pattini (or Kannaki Amman) is considered a significant part of folk religion that involves numerous folk rituals and ceremonies. Folk cult has been established on the grounds of actualized and modified motives (Souček & Karásek, 2022). People are attracted to fork religions primarily to fulfill deep psychological and social needs. During times of transition or crisis, people seek a sense of purpose or direction in life. Moreover, it offers emotional support, community belonging and a feeling of security, helping individuals cope with anxiety and ongoing life stresses.

The Cult of the Goddess Pattini is largely syncretic and community-based, focused on immediate, worldly concerns, and operates outside the formal, scriptural-based doctrines of Theravada Buddhism. The integration of indigenous beliefs is evident in Pattni worship, which emphasizes the fulfillment of earthly desires. This cult is characterized by its poetic verses and folk dramas, showcasing a vibrant oral tradition.

The Origin

The origins of Pattini worship are rooted in South India. Her worship originates from the central character, Kannagi, of the Tamil epic Cilappatikāram (The Tale of an Ankle), but her story and cult have evolved differently among Sinhalese and Tamil traditions in Sri Lanka.

King Gajabahu of Sri Lanka, who reigned from 171 to 193 AD, played a fundamental role in the introduction of the Pattini Puja to the island. He established a temple dedicated to the Goddess Pattini and conducted daily rituals in her honour, thereby embedding her worship into the cultural fabric of Sri Lankan society.

Historical evidence indicates that the formalization of Pattini Puja in Sri Lanka occurred between the fifth and the sixteenth centuries. The Sinhala text Poojavaliya, thought to have been composed in the 13th century, references King Gajabahu and highlights the royal support for the worship of Pattini.

Notable figures such as King Mayadunne of Sitawaka (the founder and ruler of the Sitawaka Kingdom from 1521 to 1581), King Rajasinghe of Sitawaka (reigned 1581–1593), and King Wimaladharma Suriya I (king of Kandy from 1592 to 1604) are recognized for their patronage, which significantly contributed to the proliferation of this faith throughout the region.

The worship of Goddess Pattini in Sri Lanka is commonly associated with King Gajabahu I, who allegedly promoted the cult during his reign in the 2nd century CE. However, this narrative is challenged by scholar Gananath Obeyesekere. He posits that the story might be a constructed myth meant to account for the cult’s presence in Sri Lanka, emphasizing that it actually has its roots in South India.

Obeyesekere interprets the supposed “Gajabahu synchronism” as a metaphorical representation of the historical settlement and cultural impact of South Indians in certain regions of Sri Lanka. He argues that the Pattini cult was likely brought to Sri Lanka by colonists from Kerala after the 10th century, suggesting a timeline that contrasts with the traditional belief in a 2nd-century origin.  In sum, while the legend ties Goddess Pattini’s worship to King Gajabahu I, Obeyesekere views this as a myth rather than a factual account. He believes this narrative emerged for socio-political reasons long after the time of the king. His assertion about the cult’s true origins in South India and the later introduction into Sri Lanka aligns with a revised understanding of the historical context.

The Gender Dynamics

The Pattini myth presents a complex interplay of gender dynamics that reflects the cultural and societal norms of the time. Central to the narrative is the figure of Pattini, who embodies both feminine virtues and assertive agency, challenging traditional gender roles. Her story often highlights themes of sacrifice, loyalty, and the struggle for justice, positioning her as a powerful female archetype within a patriarchal framework. The myth explores the tension between male authority and female empowerment. The cult is a model of female power, and it challenges traditional patriarchal norms.

The Female Archetype

Obeyesekere identifies a complex and multifaceted female archetype in the cult of the Goddess Pattini. The female archetype of the Pattini cult is complex and dynamic, embodying a spectrum of female power that spans from the ideal, chaste wife and mother to a fierce, avenging deity with immense, destructive power. Although there is no direct, historically or anthropologically proven link between the specific Mother Goddess figurines found in the Mohenjo-Daro (Indus Valley) civilization and the South Indian/Sri Lankan Pattini cult, scholarly research points to a connection in the broader, continuous tradition of mother goddess worship in the Indian subcontinent, suggesting a shared archetypeor underlying cultural reverence for the divine feminine.

Religious Syncretism

The Pattini cult is a classic example of religious syncretism, where a Hindu goddess was incorporated into the Theravada Buddhist pantheon in Sri Lanka. It’s an indicator that highlights how religious traditions can merge and coexist in Sri Lankan society. The historical evolution of religious syncretism in the Pattini cult can be traced through a process of initial introduction, political integration, and gradual, organic blending with local beliefs over centuries in Sri Lanka.

Sri Lankan Buddhists embrace the worship of Goddess Pattini through a process of syncretism, which blends indigenous folk beliefs and South Indian Hindu traditions with their practice of Theravada Buddhism. This practice is not seen as contradictory to their Buddhist faith but rather as a complementary way to address immediate, worldly concerns that the core Buddhist doctrine does not focus on.

Hindu-Buddhist Synergism in Sri Lankan Pattini Worship 

Samarakoon and Herapathdeniya (2021) describe Hindu-Buddhist synergism in Sri Lankan Pattini worship as a notable cultural phenomenon involving the integration of a Hindu deity into a local Buddhist framework.   Originally South Indian Hindu goddess (Kannaki) was seamlessly incorporated and transformed into a prominent Sinhalese Buddhist deity Pattini. This shared devotion acts as a significant cultural and social bridge between the two major ethnic groups in Sri Lanka. Transformation into a Bodhisattva: In the Buddhist context, the goddess is not merely a lesser deity but is elevated to the status of a Bodhisattva, a being aspiring to attain Buddhahood. This integration allows her worship to fit within the Theravada Buddhist worldview, which does not typically prioritize female deities at a supreme level. Both communities share similar beliefs about the goddess’s powers, particularly her ability to grant fertility, health, and protection from infectious diseases.   Ranganath (2015).  discusses the cultural adaptation of Pattini cult and its Hindu-Buddhist synergism.

Cultural Significance

Pattini worship holds a central and complex place within the culture of Sri Lanka. Revered as a symbol of justice, fertility, and healing, Pattini’s veneration transcends religious divides, attracting both Sinhala Buddhists and Tamil Hindus to her cult. This shared devotion illustrates a rich cultural heritage that endures despite the differing religious beliefs of these communities. Obeyesekere emphasizes that shared devotion and similar ritual practices act as a cultural and social bridge between these two ethnic groups. Moreover, Pattini worship illustrates how communities navigate their cultural identities through the lens of spirituality. According to de Alwis (2018), Pattini worship indicates cultural resilience in Sri Lanka.  

The Psychological Role of Pattini Worship 

According to Obeyesekere, the cult and its associated rituals serve as a mechanism for externalizing and addressing deep-seated individual psychological anxieties, particularly related to women’s status, sexuality, and reproduction, within a culturally sanctioned framework. Obeyesekere provided a psychoanalytic and syncretic analysis of Pattini worship in Sri Lanka and South India. He explored how religious myth and ritual provide socially sanctioned ways of expressing unconscious conflicts and anxieties, and how this practice both incorporates and transforms different religious traditions.

By employing psychoanalytic theory, Obeyesekere examines the unconscious motivations that drive individuals to seek solace and meaning in Pattini’s worship, suggesting that her veneration serves as a mechanism for coping with existential anxieties and societal pressures. Furthermore, his syncretic approach highlights the blending of various religious traditions and cultural influences that shape Pattini worship, illustrating how this practice not only preserves ancient beliefs but also adapts to contemporary contexts.

Psychologically, the cult offers insights into the collective consciousness of the Sri Lankan people, revealing how rituals and narratives surrounding Pattini provide a framework for understanding concepts of fertility, health, and protection. The veneration of Pattini not only reinforces community bonds but also serves as a coping mechanism for individuals facing life’s uncertainties, thereby highlighting the cult’s dual role as both a spiritual and social institution.  Weerakkody (2022) indicates psychological catharsis and therapeutic benefit for participants and the community by allowing for emotional release, acting as group therapy through shared social behaviour.

Psycho-trauma and Healing

Obeyesekere considered the Pattini cult to be a medical system, as its rituals focus on the treatment, management, and prevention of diseases. Pattini worship provides a powerful framework for psycho-trauma healing through catharsis, community support, symbolic expression of conflict, and narrative therapy, transforming private anxieties into public, shared experiences. Covid time.” ResearchGate. According to Jayasena (2021)   the Pattini cult in Sri Lanka served as a vital source of spiritual support and a traditional healing system during the COVID-19 pandemic.

A victim of psycho-trauma can heal themselves through a process that transforms private suffering into a communal, culturally validated experience. Piyarathne (2021) indicates that the Pattini worshipping cult in Sri Lanka exemplifies how indigenous cultural practices serve as an effective community-based mechanism for disaster preparedness and survival. The collective nature of the worship transforms individual trauma into a shared social experience.

References

de Alwis, M. (2018). “The incorporation and transformation of a ‘Hindu’ goddess: the worship of Kannaki-Pattini in Sri Lanka.” The South Asianist, 6(1), 150–180.

Jayasena, N. (2021). “Pattini Cult in Sri Lanka and how it worked in Covid time. ResearchGate.

Obeyesekere, G. (1981). In The Cult of the Goddess Pattini.University of Chicago Press.

Piyarathne, A. (2021). The Pattini worshiping cult and indigenous approach to negotiating natural disasters in Sri Lanka. OURS.

Ranganath, G. I. Y. (2015). “An Exploratory Study of the Cult of Pattini in South Indian and Sri Lanka Societies based on Silappadikaram and Panthis Kolmura.” International Conference on the Humanities 2015.

Samarakoon, P. S. M., & Herapathdeniya, S. K. M. K. (2021). “The Pattini Cult: A review on the beliefs on a female deity venerated by people in Sri Lanka and the Hindu-Buddhist synergism in Sri Lanka.” World Wide Journal of Multidisciplinary Research and Development, 7(3), 75-77.

 Souček I, Karásek M. The Wedding with a Stolen Goddess: The Ethnography of a Cult in Rural Tamil Nadu. J Relig Health. 2022 Jun;61(3):2500-2513. doi: 10.1007/s10943-020-01010-x. PMID: 32221757.

Weerakkody, I.S (2022). The Lament of Goddess Pattini and its Therapeutic aspect with Reference to the Mara- Ipaddaweema (Killing and Resurrecting). International Research Journal of Social Sciences ISSN 2319–3565 Vol. 11(3), 36-46. 

Source: AI Overview

The All-Ceylon Buddhist Congress (ACBC) was the first institution in post-independence Sri Lanka to investigate colonial-era crimes and their impact

, culminating in the 1956 publication of the Buddhist Commission Report.  This report, popularly known as the Buddhist Commission Report (or in its abridged English version, The Betrayal of Buddhism), detailed the historical injustices faced by the Buddhist community under centuries of colonial rule and in the post-independence era, including the neglect of Buddhism under colonial rule, and was a significant event in Sri Lankan political and cultural history. 

• Investigation and report: In 1954, the ACBC established a Buddhist Committee of Inquiry to examine the status of Buddhism on the island. The committee’s findings were published in February 1956 in a report that became popularly known as the Buddhist Commission Report.
• Findings: The report argued that centuries of European colonialism under the Portuguese, Dutch and the British had privileged Christianity, leading to the decline of Buddhism. It also criticized post-independence governments for not rectifying the damage done and pointed to the disproportionate Christian control over educational institutions.
• Recommendations: Key recommendations included the establishment of a Buddhist Sasana Council with the power to support and foster Buddhism and the withdrawal of government grants to Christian schools.
• The report’s findings had a significant impact on the country’s political landscape, particularly the 1956 general election, and led to major social and educational reforms in Sri Lanka. The government of the time had previously declined to appoint a state commission to investigate these grievances, citing constitutional constraints, prompting the ACBC to conduct its own independent investigation. 

• Impact: Furthermore the report had a significant impact on Sri Lanka’s political, cultural, and social history, and some of its recommendations influenced later government policies. 

Source: AI Overview

https://share.google/aimode/ibrUujlfjZsXfgZKm

(ජර්මානු වෛද්‍ය විද්‍යා ශාස්ත්‍ර මහාචාර්‍ය නිශාන් සී විජේසිංහ විසින් නිකුත් කරන ලද විශේෂ මහජන නිවේදනයකි).

වික්ටෝරියා ව්‍යාපෘතියට අවශ්‍ය මුදල් හොයාගන්න එංගලන්තයට ගිය ජේ.ආර්. ජනාධිපතිතුමා සහ ගාමිණී දිසානායක ඇමතිතුමා මුණගැහෙන්නේ දෙවන එලිසබෙත් මහ රැජිනවයි. එතනදී ජනාධිපතිතුමා අපූරු යෝජනාවක් කරනවා. එතුමා කියනවා ලංකාවේ හදන්න යන මේ දැවැන්ත ජලාශයට, රැජිනගේ ආත්තම්මා වන වික්ටෝරියා රැජිනගේ නම දාන්න අපි කැමතියි, හැබැයි ඒකට අපිට ඔබතුමියගේ රටෙන් ණයක් ඕන කරනවා කියලා. ඇත්තටම එතන තිබුණු ස්වභාවික දිය ඇල්ලේ නම වික්ටෝරියා නිසා ඒ නම යොදාගන්න සැලසුම් කරලා තිබුණත්, මේ නම පාවිච්චි කරලා රැජිනගේ හිත දිනාගන්න ජනාධිපතිතුමා සමත් වුණා. මේ කතාවෙන් ගොඩක් සතුටු වුණු එලිසබෙත් රැජින, මේ ව්‍යාපෘතියට ණයක් නෙවෙයි ආධාරයක් විදියට සම්පූර්ණ මුදල ලබාදෙන්න එංගලන්ත රජයට නිර්දේශ කළා. ඒ වෙලාවේ එංගලන්ත අගමැතිනිය වුණු මාග්‍රට් තැචර් මැතිනියත් මේකට එකඟ වුණේ එක කොන්දේසියක් උඩයි. ඒ තමයි මේ ව්‍යාපෘතියේ ඉදිකිරීම් කටයුතු එංගලන්තයේ ඉංජිනේරු සමාගමකට පැවරිය යුතුයි කියන එක. ඒ විදියට තමයි රුපියල් මිලියන 8900ක දැවැන්ත ආධාරයක් අපේ රටට ලැබුණේ.

මේ අභියෝගාත්මක ඉදිකිරීම භාර වුණේ ලෝක ප්‍රකට බැල්ෆෝ බීටි සහ නටාල් සමාගමටයි. මධ්‍යම කඳුකරයේ මහා මූකලනක් වෙලා තිබුණු, පාරක් තොටක්වත් නොතිබුණු තෙල්දෙණිය ප්‍රදේශය මේ දැවැන්ත ව්‍යාපෘතිය නිසා සම්පූර්ණයෙන්ම වෙනස් වුණා. මෙහි තිබෙන විශේෂම කාරණය තමයි වික්ටෝරියා වේල්ල කියන්නේ “ද්විත්ව ආරුක්කු” හැඩයේ කොන්ක්‍රීට් වේල්ලක් වීම. මීටර් 122ක් උස සහ මීටර් 522ක් දිග මේ වේල්ල හදන්න එකම යකඩ කම්බියක්වත් පාවිච්චි කරලා නැහැ. ඒ වගේම කොන්ක්‍රීට් මිශ්‍රණය සකස් කරලා තියෙන්නේ අයිස් වතුර පාවිච්චි කරලයි. විනාඩි තුනක් ඇතුළත අදාළ ස්ථානයට කොන්ක්‍රීට් එක දාන්න බැරි වුණොත් ඒ සම්පූර්ණ තොගයම අහක දාන්න තරම් ඔවුන්ගේ ප්‍රමිතිය ඉහළ මට්ටමක තිබුණා. ලංකාවේ දක්ෂ ඉංජිනේරුවරයෙක් වුණු චන්ද්‍රා පෙරේරා මහතාත් නේවාසික ඉංජිනේරුවරයා විදියට මේ දැවැන්ත නිර්මාණයට දායකත්වය ලබාදුන්නා.

අවසානයේදී 1985 අප්‍රේල් මාසයේදී මාග්‍රට් තැචර් අගමැතිනිය අතින් විවෘත වුණු වික්ටෝරියා ජලාශය අදටත් අපේ රටට කරන සේවය අති විශාලයි. මෙගාවොට් 210ක විදුලි ධාරිතාවක් ජාතික පද්ධතියට ලබාදෙනවා වගේම, මහවැලි සී කලාපයේ සහ බී කලාපයේ කුඹුරු අක්කර ලක්ෂ ගණනකට දියවර සපයන්නෙත් මේ ජලාශයෙන්. 

ගංවතුර පාලනය කරන්න තියෙන ස්වයංක්‍රීය සොරොව් පද්ධතිය නිසා මහියංගනය වගේ පහළ ප්‍රදේශ ගංවතුරෙන් ආරක්ෂා වෙනවා.

 සුද්දන්ගෙන් අපේ රටට අරගෙන ගිය සම්පත් වලට හිලව් වෙන්න ඔවුන් ලවාම මේ වගේ දැවැන්ත ව්‍යාපෘතියක් කරවා ගන්න එදා හිටපු නායකයන්ට තිබුණු දූරදර්ශී බව අදටත් අපි අගය කළ යුතුමයි.

Madubashana Prabath Ranahansa

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Madubashana Prabath Ranahansa