By Palitha Ariyarathna

Sri Lanka bows its head in solemn grief at the passing of Dr. Harischandra Wijayathunga (1931–2025), a scholar, patriot, and steadfast guardian of the Sinhala identity. His departure is not merely the loss of a man, but the silencing of a voice that carried the dignity of a nation.

Dr. Wijayathunga’s life was a reflection of the power of knowledge. Through his monumental works, including the Practical Sinhala Dictionary and the Gunasena Maha Sinhala Shabdakoshaya, he gave Sinhala speakers a foundation of pride and precision. His dictionaries were not just books; they were shields protecting the language from erosion and neglect.

As founder of the Sinhala Maha Samanta Bhumiputra Party, he stepped into politics with courage. Twice he contested the presidency, not for personal gain, but to remind the nation that sovereignty and cultural identity must never be compromised. His vision was clear: a Sri Lanka where Sinhala heritage stood tall, respected, and unshaken.

Dr. Sudath Gunasekara, reflecting on his passing, captured the essence of his greatness by saying that one and only one true Sinhala intellectual had departed. He noted that if the Sinhala Maha Samanta Bhumiputra Party had made him President, no Sinhala would have had any problem at all, for he carried the spirit of the nation in his heart and the dignity of the language in his hands. This reflection echoes the belief that his leadership could have brought greater success and unity to the country.

At the moment of his passing, Dr. Sudath Gunasekara suddenly remembered an old ”kawiyak” that seemed written for this very sorrow. It captured the grief of the Sinhala nation in timeless words:

වන්නම් කියන්නට තිබුනේ එකම කටයි.

දැන් ඒ කටත් මරුවගේ යටි පතුල යටයි.

තුන් සිංහලේ සිංහලයා කඳුළු සලයි.

මින් පසු අපේ සාහිතයට කපුටෝ කොටයි”.

We extend heartfelt sympathy to his family, students, and admirers. Sri Lanka has lost a son of the soil, but his spirit remains in every word of Sinhala he refined, every page he wrote, and every idea he defended. Dr. Harischandra Wijayathunga’s journey was one of discipline, patriotism, and scholarship. As the nation bids farewell, it must honor him not with silence but with renewed commitment to the ideals he cherished. May he achieve Nirvana soon, and may his vision guide Sri Lanka toward a future of dignity, unity, and cultural strength.

By Palitha Ariyarathna

Courtesy: AI Overview

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While there have been demands from Sinhala Buddhist groups and social critics for a formal apology from the Vatican for the crimes committed by the Portuguese under the influence of Papal Bulls, the Vatican has not issued an official, specific apology directly to the nation of Sri Lanka for these historical events. 

The Vatican has, however, issued broader apologies for its historical role in justifying colonialism. 

Calls for an Apology from Sri Lanka

Buddhist Groups: Buddhist nationalist groups and activists, such as the Bodu Bala Sena (BBS) and social critics like Senaka Weeraratna, have publicly demanded that the Pope and the Vatican apologize for the atrocities committed by Portuguese colonizers against Buddhists, Hindus, Muslims, their temples, and places of worship.

·  During Papal Visits: These calls intensified, particularly around Pope Francis’ visit to Sri Lanka in 2015, with activists arguing that previous Popes had apologized to other groups (such as Indigenous Canadians, Jews, and Africans) and a similar gesture should be extended to Sri Lanka.

· 

·  Historical Context: Historical records detail the destruction and plundering of numerous ancient revered Buddhist and Hindu temples and the forced conversions that occurred during Portuguese rule, which critics link to the colonial mindset fostered by certain Papal decrees. 

Vatican’s Position

• General Apologies for Colonialism: In March 2023, the Vatican issued a statement officially apologizing for its role in helping European powers to colonize the world, repudiating the “doctrine of discovery” and the concepts that failed to recognize the inherent human rights of Indigenous peoples, which were rooted in 15th-century Papal Bulls. This was a general apology for the mindset and doctrines that enabled colonialism, but not an apology specifically addressed to Sri Lanka and the Sinhala Buddhists in particular who suffered the most, for Portuguese actions.

• Specific Apologies to Indigenous Peoples: Pope Francis has also made specific, humble apologies to Indigenous peoples in Canada and Bolivia for “grave sins” and “evil committed by so many Christians against the Indigenous peoples” in those specific contexts.
• No Specific Apology to Sri Lanka: There is no public record of the Vatican or any Pope issuing a formal, specific apology to the government or people of Sri Lanka for the crimes committed by the Portuguese during the colonial era. 

In summary, while the Vatican has acknowledged and apologized for the general concept of the “doctrine of discovery” and colonial-era injustices in some contexts, it has not specifically apologized to Sri Lanka and the Sinhala Buddhists as demanded by some groups. 

Courtesy: AI Overview

by Neville Ladduwahetty, Courtesy The Island

At the 60th Session of the UNHRC held in September 2025, Foreign Minister of Sri Lanka Vijitha Herath stated: We sincerely believe that external action will only serve to create divisions, thereby jeopardising the genuine and tangible national processes that have already been set in motion”. In keeping with that concept The Government is committed to advance accountability through credible domestic processes by establishing an independent public prosecutor’s office”.

In fact, establishing such an office may involve amendments to existing Constitutional and Legal provisions depending on what specific acts have been violated by individuals or by groups. For instance, the statement by the Foreign Minister states: We are also committed to ensuring that any person alleged to have committed any unlawful act is investigated, prosecuted and brought before courts through an independent national process, irrespective of their social status, background or any other ground”. This commitment is too vague in scope. On the other hand, if accountability is limited to unlawful acts” associated with Sri Lanka’s Armed Conflict, the scope of amendments needed would be more specific. The material presented below is limited to unlawful acts” relating to the Armed Conflict.

UNLAWFUL ACTS relating to ARMED CONFLICT

With the Security Forces representing the Government of Sri Lanka and the LTTE representing the Tamil Community were engaged in an Armed Conflict as citizens of Sri Lanka, each party to the Conflict should be held accountable by the same laws.

The only International Laws ratified by Sri Lanka are the 4 Geneva Conventions. Although these 4 Conventions were ratified in October 1959, they were incorporated into Domestic Law ONLY in 2006 by Act No. 4 of 2006. However, the provisions of this Act have NOT been in operation, since no Minister has signed it as required by the Act, that states: 1. (1) This Act may be cited as the Geneva Conventions Act, No. 4 of 2006 and shall come into operation on such date as the Minister may by Order published in the Gazette appoint (hereinafter referred to as the appointed date”).

(2) Different dates may be appointed for the different Parts of the Act to come into operation”. Therefore, provisions of Act No. 4 of 2006 are not applicable to address accountability related issues.

The only other International Law incorporated into Domestic Law is Act No. 56 of 2007 relating to provisions in the International Covenant on Civil and Political Rights. Article 3 (1) states: No person shall propagate war or advocate national, racial or religious hatred that constitutes incitement to discrimination, hostility or violence”. This provision by itself justifies the LTTE to be held accountable for waging war against the State of Sri Lanka.

Furthermore, Sri Lanka has not ratified any other International Law including Protocols I and II Additional to the 4 Geneva Conventions. Therefore, no Domestic Law relating to Protocol II Additional to the 4 Geneva Convention exists.

Consequently, the scope of any accountability exercise should be limited to the provisions of Sri Lanka’s Penal Code and other laws such as the Army, Navy and Air Force Acts. Since the Armed Conflict initiated by the LTTE was an OFFENCE AGAINST THE STATE according to CHAPTER VI of the Penal Code to create the State of Tamil Eelam, accountability for unlawful acts” committed by the LTTE or the Security Forces have to be on the basis of the Penal Code.

Therefore, it is imperative that the independent public prosecutor’s Office the Government is committed to set up is guided by the Legal provisions of Sri Lanka’s Penal Code when it undertakes the accountability exercise.

The Penal Code has no provision for War Crimes, Crimes against Humanity or Command Responsibility. However, although such provisions exist in Internationally recognized instruments, they are not relevant to accountability issues relating to parties to Sri Lanka’s Armed Conflict since International Laws do not automatically become Domestic Laws because Sri Lanka’s Dual Legal System requires such laws to be expressly incorporated into Domestic Law through Legislation for one to be enforceable in local Courts as in the case of Act No. 4 of 2006 and Act No. 56 of 20007.

CHALLENGES to the ACCOUNTABILITY EXERCISE

The Government expressed its commitment to ensuring that any person alleged to have committed any unlawful act is investigated, prosecuted and brought before courts through an independent national process, irrespective of their social status, background or any other ground”. Despite such commitments, the stark reality is that individual commanders or former leaders of the LTTE who strategized, planned and implemented operations to carry out war against the State of Sri Lanka cannot be brought before a court of law because, either they claim not to exist or cannot be located.

This however, is not the case with the circumstances of the Security Forces that were associated with the conflict. A significant number of them along with their high ranking military officers and political leaders survived. Some of them have already been sanctioned on account of alleged war crimes based on alleged existing evidence, despite such provisions not being part of the Penal Code. Even if prosecuted by a Court of Law for violations committed under the Penal Code, their numbers would be considerably more, by virtue of the simple fact that they exist and furthermore can be located and produced before a Court of Law. Such an outcome would be inevitable if the government proceeds with its plan to investigate and prosecute perpetrators of crimes in the name of Justice for the victims of such crimes. This would be the outcome of the Retributive Process the Government is committed to pursue – a process that would seriously polarize the communities thus, jeopardizing the genuine and tangible national processes that have already been set in motion” by the Government as the justification for a Domestic Process to address accountability.

Retribution in the name of justice ignores the fact that it is directed at none other than those who gave their full measure of devotion to protect the State and make the country whole, thereby ensuring security to millions who endured insecurity of such a degree that families would not travel together and parents would anxiously await the return of children from school because of possible terror attacks. Therefore, whether it is an external or domestic mechanism, any form of accountability exercise would be a blowback to reconciliation.

CONCLUSION

Two conclusions could be reached from the material presented above. The first is that the Legal Framework for an accountability exercise in Sri Lanka should be Sri Lanka’s Penal Code. The second is that International Laws or other Instruments relating to Armed Conflicts, whether ratified or not, are NOT applicable to Sri Lanka’s accountability exercise if such Laws have not been incorporated into Domestic Law. The reason being, Sri Lanka’s Dual Legal System prevents such recognition.

The statement by the Foreign Minister at the 60th Session of the UNHRC states: As President Dissanayaka has reiterated, we are firmly and genuinely committed to working towards a country that respects and celebrates the diversity of its people with no division or discrimination, and we are resolved not to leave room for a resurgence of racism or extremism”.

Continuing, the statement states: We are also committed to ensuring that any person alleged to have committed any unlawful act is investigated, prosecuted and brought before courts through an independent national process, irrespective of their social status, background or any other ground”. If such a commitment applies to those who participated in Sri Lanka’s Armed Conflict, the consequences of accountability would contradict the intentions stated by the President cited above, namely, to creating a nation that respects and celebrates diversity of its people etc. etc. because LTTE leadership and the High Command cannot be brought before a Court of Law since they do not exist and/or be located, while the possibility exists for members of the Security Forces to be investigated and prosecuted simply because they exist and can be located to be produced before a Court of Law. Since this disparity is seriously discriminatory, the accountability exercise proposed by the Government would create the environment to polarise communities further – a prospect that contradicts the President’s stated intentions of a people with no division or discrimination”,

Therefore, the government should revisit its stand on what constitutes Justice. Is it to be Retributive or Restorative? If it is to Investigate and Prosecute with an Independent Public Prosecutor, it is NOT Justice for the reasons cited above. On the other hand, Restorative Justice is not new to Sri Lanka, considering that out of more than eleven thousand LTTE cadres who surrendered or were detained… 595 former LTTE child soldiers were rehabilitated … and reunited with their families … while a further 6130 were rehabilitated by 2011” (p.82, Ministry of Defence).

With such a history, the government should seriously explore all possibilities of Restorative Justice, starting with a blanket Amnesty for ALL associated with the Insurrections and the Armed Conflict and extending it beyond to restore the livelihood and the wellbeing of the survivors in ALL communities.

by Neville Ladduwahetty ✍️

National Development Bank PLC

NDB Bank has entered into a strategic partnership with NSUK Education Consultants, a reputed UK-based education consultancy, to further strengthen its Student File proposition, offering a seamless and reliable financial pathway for Sri Lankan students aspiring to study abroad. The Memorandum of Understanding (MoU) was officially signed by Mr. Sanjaya Perera, Senior Vice President – Personal Banking and Customer Experience, and Mr. Zeyan Hameed, Vice President – Retail Banking, representing NDB Bank, and Mr. Prasad Abeykoon, Director of NSUK.

Through this collaboration, NDB aims to simplify the financial process for students pursuing higher education overseas, ensuring a smooth transition from Sri Lanka to leading global universities. The partnership will enable students to conveniently manage tuition payments and other related financial requirements through NDB’s dedicated Student File service, which ensures security, speed, and regulatory compliance when transferring funds abroad.

NSUK Education Consultants brings years of experience and international credibility to this partnership. With its headquarters registered under Companies House and HMRC in the United Kingdom, NSUK specializes in recruiting students to leading UK universities. The consultancy offers personalized guidance to help young Sri Lankans achieve their academic ambitions, providing end-to-end support from university selection and application processing to visa guidance and settlement assistance.

Commenting on the partnership, Mr. Sanjaya Perera, Senior Vice President – Personal Banking and Customer Experience at NDB, stated,  At NDB, we are deeply committed to supporting Sri Lankan students as they embark on their higher education journeys abroad. Our Student File proposition is designed to make overseas education more accessible and stress-free, offering trusted financial support every step of the way. Partnering with experienced and globally recognized institutions like NSUK strengthens our ability to deliver a truly seamless banking experience that aligns with the aspirations of our next generation.”

Also sharing his thoughts, Mr. Prasad Abeykoon, Director of NSUK, noted, We are proud to join hands with NDB Bank in empowering Sri Lankan students with the right financial and educational guidance. This collaboration allows us to combine our expertise in international education with NDB’s strong financial foundation, ensuring that students and parents experience a smooth and reliable process when pursuing studies overseas.”

This partnership further reinforces NDB Bank’s vision of being a trusted financial partner for every stage of a customer’s life journey, from education to entrepreneurship and beyond. By joining forces with leading global education partners like NSUK, NDB continues to drive financial inclusivity, empower the nation’s youth, and contribute to the long-term development of Sri Lanka’s knowledge economy.

Colombo Today

Senaka Weeraratna

Several notable Germans, including legal scholars, physicians, and theologians, courageously spoke out and acted against the unjust persecution of witches in Europe, often at great personal risk

Key figures include:

• Friedrich Spee von Langenfeld (1591–1635): A Jesuit priest and professor, Spee was one of the most influential critics of the witch hunts in Germany. His book Cautio Criminalis (Precaution in Criminal Cases), published in 1631, argued powerfully against the use of torture (which he had witnessed extensively as a confessor to accused women) and highlighted the inherent injustices and irrationality of the trials. He argued that there was no empirical evidence for the allegations of witchcraft and that innocent people were being forced to confess through extreme cruelty.
• Johann Weyer (1515–1588): A German physician and occultist, Weyer (or Wier) was a significant voice against the persecutions. In his 1563 book De praestigiis daemonum (On the Illusions of the Demons), he argued that many so-called witches were mentally disturbed and that their confessions of having sexual relations with the devil or flying were the result of delusions. He objected to the use of torture on such individuals, challenging the legal abuses of the time.
• Anton Praetorius (1560–1613): A German Calvinist pastor and theologian, Praetorius was a vocal opponent of the witch trials. In 1598, he published Gründlicher Bericht von Zauberey und Zauberern (Thorough Report on Witchcraft and Witches) under a pseudonym, protesting the cruelty of the hunts and explicitly arguing against the torture and burning of people accused of witchcraft.
• Georg Haan and Adam Haan: As city councilors in Bamberg, they attempted to put a stop to the mass witch trials in the 1620s. Georg Haan pointed out that city funds were needed for the Thirty Years’ War rather than persecutions. Both men, however, were subsequently arrested, tortured, and executed for their opposition, which initially served to intensify the witch hunt. Georg Haan managed to smuggle a letter out of prison to his daughter, declaring his innocence and describing how torture had forced him to confess and name accomplices.
• Dietrich Flade (d. 1589): The chief judge of the electoral court and rector of the University in Trier, Flade opposed the persecutions, doubted the use of torture, and treated the accused with leniency. He was consequently arrested, tortured, strangled, and burned at the stake himself, effectively silencing local opposition for a time. 
•  

These individuals, among others, provided crucial legal, ethical, and theological arguments that contributed to the eventual decline of the witch hunts in Germany and Europe as Enlightenment ideas and stronger central legal authorities gained prominence in the late 17th and 18th centuries. 

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The History of German Witchcraft

• The History of German Witchcraft – Talkpal

The Decline of Witch Hunts and the Enlightenment. The witch hunts in Germany began to decline in the late 17th century, as Enlight…

Talkpal AI

Show all

• 
• Protests against early modern witch trials – Wikipedia

Forms of protest * Legal. Various objections to the witch hunts were raised on the basis of their abuses of the law. Andrea Alciat…

Wikipedia

•  
• Trier witch trials – Wikipedia
•  
• https://en.wikipedia.org/wiki/Trier_witch_trials

One of the victims was Dietrich Flade, rector of the university and chief judge of the electoral court, who was in opposition to t..

Ahmadi News

René Descartes argued that since he, an imperfect being, could think of God as a perfect being, God must have put the thought in his head, proving that God exists. Because how could an imperfect being imagine a perfect being? However, his argument is weak since it implies that God reacts to humans by making true whatever perfect thing” they can conceive of, and even the word perfect is subjective.

Philosophers have been trying to prove God’s existence for centuries, but they haven’t had much success. However, in the book Ten Proofs of the Existence of God by Hazrat Mirza Bashir-ud-Din Mahmud Ahmad^ra, Khalifatul Masih II, he gives us ten clear proofs of how we know that God must exist. 

Madyawediya

Top News Lk

Senaka Weeraratna (with AI assistance)

Throughout nearly 450 years of European colonial rule, the Sinhalese people resisted the Portuguese, Dutch, and British occupations, producing numerous figures now celebrated as national heroes

Against the Portuguese (1518–1658)

The resistance against the Portuguese was characterized by continuous conflicts and shifting alliances, primarily led by the kings and princes of the local kingdoms, especially Sitawaka and Kandy. 

• Mayadunne of Sitawaka: A prominent figure in the early resistance against Portuguese influence and their control over the Kingdom of Kotte.
• Rajasinha I of Sitawaka (previously Tikiri Bandara): Mayadunne’s son, he continued the fight against the Portuguese, most notably with a significant victory at the Battle of Mulleriyawa in 1557.

·         The Battle of Mulleriyawa – Sri Lanka’s Fiercest Fight Against the Portuguese මුල්ලේරියා සටන

Battle of Mulleriyawa – Prince Tikiri Bandara 1559 (මුල්ලේරියානු යුද්ධය සහ ටිකිටි බණ්ඩාර 1559)

Mulleriyawa: Blood & Glory | How Sri Lanka Defeated the Portuguese

4K AI SHORT FILM | The grand win of Seethawaka Rajasinghe”

• Vimaladharmasuriya I of Kandy (previously Konappu Bandara): He led the Kandyan resistance, defeating the Portuguese in several key battles, including the campaign of Danture in 1594.

·         Rise of Konappu Bandara

·         https://www.youtube.com/watch?v=jS4f0DVVkVI

• Senarat of Kandy: Vimaladharmasuriya I’s successor, under whom the Sinhalese forces, including his son Maha Asthana (later Rajasinha II), achieved a major victory at the Battle of Randeniwela in 1630.
• Nikapitiya Bandara – fought against the Portuguese bravely and was on the verge of defeating the Portuguese with the support of 2,000 crack troops given by King Senarat. But when Nikapitiya Bandara foolishly demanded one of the two daughters of King Vimaladharmasuriya in marriage (kept by King Senarat as wives to legitimize his rule) Senarat got worried and withdrew his troops from the battlefield. That weakened Nikapitiya Bandara allowing the Portuguese to gain the upper hand. Nikapitiya Bandara was last seen in Anuradhapura. No trace of him thereafter.
• Rajasinha II of Kandy: A key figure who led the final decisive battle against the Portuguese at the Battle of Gannoruwa in 1638, virtually annihilating the Portuguese force. He then strategically allied with the Dutch to eventually oust the Portuguese from the island in 1658. 

 Against the Dutch (1658–1796)

The Dutch replaced the Portuguese as the colonial power in the coastal areas, often maintaining a complex relationship with the inland Kingdom of Kandy. 

·         King Rajasinha II of Kandy fought against the Dutch when the Dutch reneged on their pledge to vacate the Forts captured from the Portuguese and instead intended to replace them as the major colonial power in the Island. Rajasinghe II is credited with coining a famous Sinhala idiom / figure of speech ඉඟුරු දී මිරිස් ගත්තා වාගේ” Inguru di miris gaththa wagay (Literal meaning: Like one exchanged ginger for chili). It was originated – in reference that the Dutch Rule was much more of a menace to the king and cruel to the Sinhala Buddhist people in the island as much as the Portuguese were. From 1645 onwards Rajasingha was engaged in sporadic warfare with his erstwhile allies the Dutch.

Against the British (1796–1948)

The British took over from the Dutch and eventually captured the entire island by 1815. Resistance continued in the form of major rebellions and a later, largely peaceful, independence movement. 

• Keppetipola Disawe (Monarawila Keppetipola): The most revered hero of the Great Rebellion of 1817–1818 in the Uva-Wellassa region. Initially sent by the British to suppress the uprising, he famously joined the rebels, returning his British arms and ammunition. He was later captured and executed but is now a major national hero.
• Gongalegoda Banda: A leader of the 1848 Matale Rebellion, a peasant revolt against British taxes and policies. He was proclaimed “King of Kandy” by the rebels.
• Puran Appu (Weerahennedige Francisco Fernando): A fellow leader in the 1848 Matale Rebellion who successfully captured Matale for a brief period before being captured and executed.
• Henry Pedris: A militia commander executed by the British during the 1915 riots on false charges, his death became a catalyst for the modern independence movement.
• Anagarika Dharmapala: A key figure in the Buddhist revivalist movement that fostered a pan-Sinhala Buddhist identity and national consciousness, laying the groundwork for the modern independence struggle.
• E. W. Perera, Sir Ponnambalam Ramanathan, F.R. Senanayake and Sir Don Baron Jayatilaka: These leaders played a crucial role in the political and constitutional struggle for independence. E.W. Perera famously traveled to Britain to present a memorandum to the Secretary of State for the Colonies, which led to the repeal of martial law and the release of imprisoned Sinhalese leaders after the 1915 riots.
• D. S. Senanayake: Often referred to as the “Father of the Nation”, he led the peaceful constitutional movement.

However, independence came to Ceylon in 1948 on a platter due to blood sacrifices made by soldiers of several Asian countries led by Japan, Indian National Army (INA) of Subash Chandra Bose, Burma (Aung San and U Nu), Indonesia ( Sukarno and Mohammed Atta), and Vietnam (Ho Chi Minh).

  Did Japan contribute to Sri Lanka and India to gain independence?

https://www.dailymirror.lk/opinion/Did-Japan-contribute-to-Sri-Lanka-and-India-to-gain-independence/172-105069

• 1956 Buddhist Revolution – SWRD Bandaranaike, Philip Gunawardena, L.H. Mettananda (Bauddha Jatika Balavegaya) and D.C. Wijewardena (author of ‘Revolt in the Temple’ – https://www.lankaweb.com/news/items/2017/06/25/book-review-the-revolt-in-the-temple-by-d-c-wijewardena/)
• How Lankan Buddhists won the battle against proselytization

·         National Hero of Sri Lanka

• https://en.wikipedia.org/wiki/National_Hero_of_Sri_Lanka

Recipients. … Recipients of the award range from the 18th century to the 20th century. 

Wikipedia

ජාතික ගීත (Jathika Geetha) – Sri Lanka Independence Day 2025 (full)

Source: AI Overview

AI Overview response

The statement that the Seethawaka Kings, Mayadunne and his son Rajasinghe I, fought fiercely against the Portuguese occupation and in doing so restored the pride and dignity of the Sinhalese people, is largely accurate from a historical perspective on their resistance efforts. Their military resistance was a significant source of national pride and a powerful symbol of defiance against foreign encroachment. 

Here’s a breakdown of their impact:

• Fierce Resistance: Mayadunne established the Kingdom of Sitawaka after the division of the Kotte Kingdom and became a formidable military power, offering fierce resistance to the Portuguese who were gaining influence in Kotte. His son, Tikiri Bandara (later King Rajasinghe I), was an exceptional warrior who, fighting alongside his father, dealt a crushing blow to the Portuguese in the Battle of Mulleriyawa in 1559, a major victory that severely weakened Portuguese control of the surrounding areas.

• Symbol of Patriotism: Rajasinghe I, known as the “Lion of Sitawaka,” is remembered for his patriotism and continued fight against the Portuguese invasion, even briefly unifying much of the island under Blue – blooded Sinhala rule after conquering the Kingdom of Kandy in 1582. Their actions stood in stark contrast to the puppet rulers installed by the Portuguese in the Kotte Kingdom, such as King Dharmapala, who converted to Christianity, betraying Buddhism ( the religion of the Sinhala people) and became a vassal of the Portuguese King. 
• Restoration of Morale: The Kings of Sitawaka were seen as champions of the Sinhalese cause, fighting to preserve their independence and culture against the colonial power. Their military successes and unwavering opposition to foreign rule would have certainly served to boost the morale and dignity of the local population who were facing foreign occupation and cultural erosion. Many chieftains and their followers deserted the Portuguese-controlled Kotte and joined Mayadunne’s cause, indicating a strong desire to resist foreign domination. 

While they were ultimately unable to expel the Portuguese from the island entirely, their legacy endures as a symbol of brave and significant resistance in the face of colonial expansion, contributing to the historical narrative of Sinhalese pride and defiance. 

Source: AI Overview

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National Development Bank PLC

NDB Bank has entered into a strategic partnership with Browns EV (Pvt) Ltd. through the signing of a Memorandum of Understanding (MoU), reinforcing its commitment to supporting sustainable and affordable leasing solutions in Sri Lanka. This collaboration will enable customers to access Browns EV’s newly launched Wuling Electric Vehicle range with attractive and flexible financial solutions, making the shift to electric driving more attainable for Sri Lankans.

Backed by a legacy of over 150 years in the automotive industry and further strengthened under the LOLC Group, Browns EV has taken a pioneering step in introducing globally recognized Wuling Electric Vehicles to the Sri Lankan market.

The newly introduced Wuling EV lineup offers a comprehensive range catering to diverse customer segments. The Wuling Cloud, priced at an introductory Rs. 12.4 million all-inclusive, delivers a powerful, spacious, and comfortable driving experience, ideal for families seeking both performance and refinement. The Wuling Binguo, at Rs. 8.1 million all-inclusive, presents a stylish, cozy, and feature-packed solution tailored for young professionals looking for modern convenience and design. In addition, Browns EV has also unveiled the highly affordable BAW E6 and E7 models, priced at Rs. 4.6 million and Rs. 4.7 million respectively, making affordable brand-new vehicle ownership an achievable reality for all Sri Lankans.

Speaking on the partnership, Dilum Amarasinghe, Assistant Vice President – Leasing at NDB Bank, said: Electric vehicles are no longer a distant dream but an attainable reality for Sri Lankans. Through this partnership with Browns EV, we are proud to extend tailored leasing solutions that make owning reliable, high-quality EVs both convenient and affordable. This is part of NDB’s commitment to fostering sustainable choices while enabling individuals and businesses to drive forward with confidence.”

Adding his thoughts, Pavithra Jayasekara, Director / CEO of Browns EV, stated: At Browns EV, our vision is to build a complete ecosystem that empowers every Sri Lankan to embrace green mobility with confidence. The launch of the Wuling and BAW range showcases our drive to deliver brand-new, innovative, and stylish vehicles that remain affordable to all. Through our partnership with NDB Bank, we are taking a significant step toward creating holistic solutions that combines advanced EV technology with inclusive financing, enabling more Sri Lankans to confidently transition to a sustainable future.”

Through this partnership, NDB Bank will provide tailor-made leasing facilities, with benefits such as flexible repayment plans, speedy approvals, and unmatched customer service. With its extensive branch network and dedicated leasing centres, NDB is well-positioned to extend financial accessibility for EV ownership across the island.

This collaboration underscores NDB Bank’s unwavering commitment to supporting sustainable innovation while empowering individuals and businesses with next-generation financial solutions. Together with Browns EV, NDB is enabling Sri Lankans to embrace electric driving, contributing towards a greener and more resilient nation.

NDB Bank is the fourth-largest listed commercial bank in Sri Lanka. NDB was named Sri Lanka’s Best Digital Bank for SMEs at Euromoney Awards for Excellence 2025 and was awarded Domestic Retail Bank of the Year – Sri Lanka and Sri Lanka Domestic Project Finance Bank of the Year by Asian Banking and Finance Magazine (Singapore) Awards 2024. NDB is the parent company of the NDB Group, comprising capital market subsidiary companies, together forming a unique banking and capital market services group. The Bank is committed to empowering the nation and its people through meaningful financial and advisory services powered by digital banking solutions.

Courtesy Adaderana

Health authorities have revealed that one in five adults in Sri Lanka is currently living with diabetes, underscoring a growing public health concern in the country.

Speaking at a press conference held at the Health Promotion Bureau, Dr. Kapila Banduthilaka, a Consultant Eye Surgeon at National Eye Hospital (NEH), revealed that nearly one-third of adults with diabetes also suffer from eye diseases.

According to the latest data, we are witnessing a 73% increase in the number of diabetic patients,” Dr. Banduthilaka said. 

It has been identified that one in nine adults globally has diabetes. In Sri Lanka, the prevalence is estimated to be between 23% and 30%, meaning that approximately one in five adults are diabetic. Among them, one-third suffer from eye diseases, and 11% of this group risk going blind if untreated, as diabetes particularly affects the eyes.”

Therefore, our working-age population is significantly impacted,” he stated.

Dr. Banduthilaka further noted that the economic consequences are substantial, with an estimated Rs. 923 million income loss each year due to diabetes-related blindness and vision impairment.

He added that if anyone was to visit the Eye Hospital today, most of the aforementioned 11% of patients would not be elderly, as many of them are between the ages of 40 and 50 years.

This disease is preventable. There is no reason for these individuals to lose their sight. In its early stages, diabetes can be managed through lifestyle changes, dietary control, and regular medical check-ups. Even if total prevention is not possible, timely diagnosis and treatment can help preserve vision,” he added.

Courtesy Adaderana

The draft report prepared in accordance with Standing Order 121(5)(i) of Parliament regarding the Appropriation Bill for the Financial Year 2026 was considered at the meeting of the Committee on Public Finance (COPF).

This discussion took place recently (11) in Parliament, under the chairmanship of Member of Parliament Dr. Harsha de Silva, according to a statement issued by the Department of Communication of Parliament.

The report had been prepared by the technical team of the Committee on Public Finance and presented to the Committee for consideration.

According to the report, the Appropriation Bill for the Financial Year 2026 has been prepared in line with the requirements stipulated under the Public Financial Management (PFM) Act, the Public Debt Management (PDM) Act, and the International Monetary Fund (IMF) program.

It further notes that revenue in 2025 exceeded expectations by Rs. 100 billion due to higher-than-expected income from vehicle import taxes, thereby providing greater ease in preparing financial plans for 2026. 

However, it is also expected that revenue growth in 2026 will slow down due to a decline in vehicle imports. The report is scheduled to be presented to Parliament, the statement added.

Subsequently, discussions were also held with representatives of civil organizations regarding the Appropriation Bill for 2026. During these discussions, the representatives presented their views on the transparency of the budget, the allocation of funds among various sectors, the issues currently identified, and their related proposals.

The Chairman stated that these views and proposals will be referred to the Ministry of Finance for necessary action.

Deputy Ministers Chathuranga Abeysinghe and Nishantha Jayaweera, and Members of Parliament Ravi Karunanayake, Ajith Agalakada, Attorney-at-Law Chitral Fernando, Wijesiri Basnayake, Sunil Rajapaksha, Thilina Samarakoon, and Attorney-at-Law Lakmali Hemachandra, were present at this committee meeting.

Dark Room

Dark Room

උපුටා ගැන්ම ලංකා සී නිව්ස්

විපක්ෂ නායක සජිත් ප්‍රේමදාස ඉන්දීය රජයේ ආරාධනාවකට අනුව මෙම සතියේ ඉන්දියාව බලා ගියේ පක්ෂයේ වෙනත් මන්ත්‍රිවරයකු හෝ නොමැතිවය. 

ඔහු සමග ලක්ෂ්මන් ෆොන්සේකා, චමිත් විජේසුන්දර හා කුසුම් විජේතිලක යන සමගි ජන බලවේගයේ සාමාජිකයන් ගියහ. 

අගමැති හරිනි අමරසූරියගේ ඉන්දීය සංචාරයෙන් පසු විපක්ෂ නායකවරයාට එරට සංචාරයකට ආරාධනා කිරීම ගැන දේශපාලන ක්ෂේත්‍රයේ දැඩි අවධානය යොමු වී තිබිණි.

ඉන්දීය සංචාරයේදී විපක්ෂ නායකවරයාට අගමැති නරේන්ද්‍ර මෝදි හමුවීමට අවස්ථාව හිමිවූයේ නැත. 

එහෙත් එරට විදේශ ඇමැති එම්. ජයශංකර් හමුවූ අවස්ථාවේදී ඔහු ප්‍රකාශ කර ඇත්තේ, ‘ලංකාවේ පොලිටිකල් ලීඩර් සිප් එකක්’ නොමැති බවයි.

‘‘ආයෝජකයන් එන්නෙ නැහැ. ආර්ථිකය හොඳ බව පෙනුණට 2028 වසරේ සිට ණය ගෙවන්න වෙනකොට අමාරු වෙනවා.’’

ඉන්දීය විදේශ ඇමැතිවරයා ලංකාවේ අනාගතය ගැන කීවේය. 

ඉන්පසු ඉන්දීය ආරක්ෂක උපදේශක අජිත් දොවාල් සමග කලාපීය ආරක්ෂාව, තරුණ නැගිටීම් ගැන පැයක පමණ කාලයක් කතා කළ විපක්ෂ නායකවරයා එරට සෞඛ්‍ය ඇමැති හමුවූ විට ලංකාවට ඖෂධද ඉල්ලා සිටියේය. 

එරට මුදල් ඇමැති සීතා රාමන්, කොංග්‍රසයේ නායකයකු වන ශෂි කාරුද හමුවූ විපක්ෂ නායකවරයා බ්‍රහස්පතින්දා රාත්‍රියේ යළි දිවයිනට පැමිණියේය.

උපුටා ගැන්ම ලංකා සී නිව්ස්

මහා භාණ්ඩාගාරයේ ටි්‍රලියනක් පමණ ඉතිරිව තිබෙන්නේ යැයි කියන කථාව පිළිගත නොහැකි හුදු කතන්දරයක් පමණක් බවත් ආර්ථික විද්‍යාවට අනුව ශ්‍රී ලංකාවේ භාණ්ඩාගාරයේ මුදල් ඉතිරිවිය නොහැකි බවත් හිටපු අමාත්‍ය බන්දුල ගුණවර්ධන මහතා (13) පැවසීය.

හිටපු අමාත්‍ය බන්දුල ගුණවර්ධන මහතා ‘අයිඑම්එෆ් ප්‍රකීර්ණ විසදුම්’ කෘතිය පිළිබඳව දැනුවත් කිරීම සඳහා නුගේගොඩදී (13) පැවැති මාධ්‍ය හමුවේදී එසේ පැවසීය.

මෙරට ප්‍රධාන ජාතික ගැටලු දෙකක් ඇති අතර ආණ්ඩුවක් එදිනදා පවත්වාගෙන යෑමට ප්‍රමාණවත් ආදායමක් නොමැතිවීම හෙවත් ජංගම ගිණුමේ එසේ නැත්නම් වර්තන ගිණුමේ හිඟය එහිදී ප්‍රධාන ගැටලුව බවත් 1950, 51 සහ 1977 අවුරුදු තුන හැරුණාම අබුදය ඇතිවන තෙක් සහ වර්තමානයේ ද ආණ්ඩුව එදිනදා පවත්වාගෙන යෑමට ප්‍රමාණවත් ආදායමක් නොලැබෙන බවත් ඒ මහතා කීය.

රාජ්‍ය අයවැයේ ජංගම ගිණුමේ එසේ නැත්නම් වර්තන ගිණුමේ හිඟය ලෙස හදුන්වන එම හිග`යක් තියෙන විට භාණ්ඩාගාරයේ මුකුත් ඉතිරි නොවන බව කී ගුණවර්ධන මහතා ඒ නිසා කවුරු ආණ්ඩු කළත්, කවුරු රටේ ජනාධිපති වුණත් එදිනිදා වියදම් පවත්වාගෙන යෑමට ආදායමකත් නොමැති නිසා හැමදාම දේශීය සහ විදේශීය වශයෙන් ණය ගන්න මෙන්ම ණය නොගත් ආණ්ඩුවක් නැතුවා වගේම ණය නොගෙන කරන ආණ්ඩුවක් අනාගතයේ ඇති නොවන බව ද සඳහන් කළේය.

රාජ්‍ය අය වැයේ ජංගම ගිණුමේ හිඟය දළ දේශීය නිෂ්පාදිතයෙන් සියයට 5 ක් හෝ ඊට අඩු කිරීම මෙම සියලුම අණ පනත්වලින් උත්සහ කරන බවත් අතිරික්ත එක එක ගිණුම්වල ඇති අතර ප්‍රාථමික ගිණුමේ අතිරික්තයක් ඇති බවත් ඔහු කීය.

රජයේ ආදායමෙන් රජ්‍ය සේවකයන්ගේ වැටුප්, විශ්‍රාම වැටුප්, සහනාධාර, එදිනදා පවත්වාගෙන යෑමට අවශ්‍ය භාණ්ඩ හා සේවා මිලදීගැනීමේ වියදම් දැරූ පසු පොලී වියදම් හැර වියදම වන ප්‍රාථමික ගිණුමේ සියයට 2.3 ක අතිරික්තයක් ඇති බවත් ණය පොලිය ගෙවීමෙන් පසුව ජංගම ගිණුමේ හිඟයක් ඇති බවත් ඒ මහතා සඳහන් කළේය.

Dr. Ajith Amarasinghe and Dr Ruwan M Jayatunge

Veediya Bandara rose to prominence as a celebrated war hero in the 16th century during the Kotte Kingdom, earning the title Thiruwelle Bandara, meaning “The Tiger of Kotte.” His valour and tactical acumen have solidified his place as a crucial figure in Sri Lankan history. Interestingly, some historians propose that Veediya Bandara may have had Tamil ancestry, which adds a fascinating dimension to his legacy.

Paul E. Peiris, a noted historian, posits that he hailed from a distinguished family in Madampe, which underscores his noble lineage. His father, Kumara Bandara, served as a local aristocrat, while his mother, Kapuru Lama Ethana, was related to the royal family as a cousin of King Bhuvanaikabahu VII. This connection to the monarchy not only highlights his noble heritage but also positions him within the intricate political landscape of his time, where familial ties often influenced power dynamics and military alliances. 

Veediya Bandara was born during a tumultuous era marked by the arrival of the Portuguese in Sri Lanka in 1505. Their presence initiated a phase of military expansion and the promotion of Catholicism, which significantly impacted the local culture and society. Concurrently, the indigenous kingdoms were embroiled in their own internal conflicts, further complicating the political landscape of the time.

When the Portuguese arrived in 1505, the rulers of Sri Lanka included Vira Parakramabahu VIII of the Kingdom of Kotte, Pararajasekaram of the Kingdom of Jaffna, and Veerabahu of the Kingdom of Kandy. King Vijayabahu VII had three sons: Bhuvanaikabahu, Pararajasingha, and Mayadunne. In 1521, the brothers conspired against their father, resulting in his murder and the subsequent division of the kingdom among themselves. Bhuvanekabahu ascended to the throne of Kotte, Pararajasingha took control of Raigam, and Mayadunne became the ruler of Sitawaka.

King Bhuvanaikabahu VII, who reigned from 1521 to 1550, presided over the Kingdom of Kotte during a tumultuous era marked by political instability and the growing influence of the Portuguese in Sri Lanka. His rule was characterized by challenges that shaped the kingdom’s trajectory amid external pressures. Facing constant threats from his ambitious brother Mayadunne, he made the calculated decision to align with the Portuguese.  In the midst of the ongoing conflicts with Mayadunne of Sitawaka, King Bhuvanaikabahu VII identified Veediya Bandara as an ideal warrior to safeguard his kingdom.

Veediya Bandara held the prominent position of commander under King Bhuvanaikabahu VII of Kotte, a role that placed him at the center of the kingdom’s military and political affairs. He possessed a deep understanding of both Sinhala martial arts and Portuguese military strategies.  With remarkable skill in combat and outstanding military leadership, he emerged as a pivotal force in the unyielding conflicts against the rival King Mayadunne of Sitawaka. Additionally, he often found himself in battles against the Portuguese colonizers, showcasing his relentless commitment to both active engagement and strategic warfare.

Veediya Bandara was united in marriage to Samudra Devi, the daughter of King Bhuvanaikabahu VII, which further solidified his standing within the royal family. However, the dynamics of their union were complicated; Princess Samudra Devi was initially betrothed to Prince Jugo Bandara, a young man raised by King Bhuvanaikabahu himself. Despite this engagement, the princess’s affections lay with Veediya Bandara, leading to a tragic turn of events. Historical accounts reveal that Veediya Bandara, driven by his passion for Samudra Devi, ultimately took the drastic step of murdering Jugo Bandara with a knife.

In 1538, Veediya Bandara and Princess Samudra Devi were married, and their union is said to have produced two sons, Dharmapala the elder and Vijayabahu the younger. Over the years, Dharmapala would come to rule the Kotte kingdom, though he proved to be a rather ineffective king, lacking the courage and bold spirit that his father had displayed.

During a tumultuous era marked by ongoing conflicts, Bhuvanaikabahu of Kotte found himself frequently at odds with King Mayadunne, the founder and ruler of Sitawaka from 1521 to 1581. Under Bhuvanaikabahu’s rule, the Kotte kingdom enjoyed a degree of protection from both the encroaching Portuguese and the threats posed by King Mayadunne, largely due to the strategic prowess of Veediya Bandara.

Following the death of King Bhuvanaikabahu in 1551 AD, his successor, Don Juan Dharmapala, the son of Veediya Bandara, ascended to the throne. At this juncture, the coastal territories of Sri Lanka had fallen under Portuguese control, who were actively devising a political strategy aimed at the complete subjugation of the island. Their plans included moulding the young king, Don Juan Dharmapala, to align with their imperial ambitions, thereby ensuring that the future of Sri Lanka would be shaped according to their interests.

Veediya Bandara was the saviour of the Kingdom of Kotte. In the year 1539 AD, the alliance formed between King Mayadunne and Raigam Bandara, with the backing of the Zamorin of Calicut, led them into conflict against King Bhuvanaikabahu. Despite Bhuvanaikabahu having the support of the Portuguese, it was Veediya Bandara’s remarkable bravery that ultimately safeguarded the kingdom from enemy advances.

Tensions existed between Veediya Bandara and his wife, Samudra Devi, likely fueled by his feelings of sexual jealousy, which led him to accuse her of infidelity. Some historians suggest that Samudra Devi may have had a covert relationship with a Portuguese soldier, which reportedly sparked Veediya Bandara’s intense rage. The sudden and unexpected death of Samudra Devi sparked rumours suggesting that he had drowned her, although there is no solid evidence to support this allegation. Some historians propose that she may have suffered from a psychiatric condition, which ultimately contributed to her demise.

King Mayadunne had a daughter named Tikiri, who was also known as Surya Devi and Maha Tikiri Biso Bandara. Princess Tikiri held a deep affection for the Veediya Bandara. Following her death, Veediya Bandara entered into a second marriage with Surya Devi, the daughter of King Mayadunne, who ruled the kingdom of Sitawaka.

The Portuguese harbored deep resentment towards Veediya Bandara, leading the Portuguese Captain Diogo de Melo to issue orders for his capture. Utilizing cunning tactics of a Catholic Clergyman named Pereira, Captain Diogo de Melo successfully apprehended Veediya Bandara and confined him within a cell at Colombo Fort. However, his queen, Surya Devi, orchestrated a daring rescue by bribing the guards and constructing a tunnel that facilitated his escape.

Following his escape, Veediya Bandara sought refuge first in Atalugama and subsequently crossed the Kalu Ganga and established a stronghold in Palindanuwara (in Kaluthara District).   From this fortified position, he initiated a campaign against both King Mayadunne and the Portuguese forces. Some historians indicate that Vidiya Bandara’s actions hindered the Portuguese from successfully converting the southern coastline to Catholicism. He unleashed violence against Portuguese invaders and Portuguese clergymen. His campaign included the destruction of churches and the execution of Catholic priests, marking a significant shift in the religious landscape of the area.

Despite his prowess as a warrior, Veediya Bandara grappled with a complicated mental landscape that hindered his effectiveness as a ruler. Initially welcomed by Edirimaana Surya, he was granted the village of Bogoda, located near Nathagane. However, driven by an insatiable thirst for power, Veediya Bandara killed Edirimaana Surya, who gave him a helping hand when he was in dire straits. After assassinating his friend, Veediya Bandara became the new leader of Edirimaana Surya’s territory.

Veediya Bandara had a volatile temperament, which often escalated into domestic violence. As a result, Suriya Devi suffered as a victim of intimate partner violence. She frequently expressed her concerns about Veediya Bandara’s treatment of her father, prompting King Mayadunne to intervene. In an effort to address the situation, he sent a military force led by his youngest son, Tikiri Bandara, his eldest son, Thimbiripola Kumaraya, and Udugammulla Wickramasinghe Mudali, the commander-in-chief of the Seethawaka Maha Sena. This military intervention resulted in a fierce battle at Diyakadawala, where Veediya Bandara suffered a significant defeat and was compelled to retreat. The conflicts with Veediya Bandara prompted King Mayadunne to ally with the Portuguese, culminating in a formal agreement in 1555.

After enduring numerous confrontations, Veediya Bandara came to the sobering realization that his forces were insufficient to confront his adversaries effectively. In light of this, he resolved to journey northward to seek an alliance with the king of Sankili.  At this point, King Sankili was actively participating in the resistance against the Portuguese and agreed to collaborate with Veediya Bandara to launch a united campaign.

Tragically, Veediya Bandara met his demise under unforeseen circumstances. Upon his arrival to meet the king of Sankili, who belonged to the Arya Chakravarti dynasty, he found himself waiting outside the Nallur Kovil in Jaffna, where a large crowd had gathered. An accidental explosion of gunpowder, resulting from a mishap, incited widespread panic among the onlookers. The guards of King Sankili, misinterpreting the chaos as a deliberate assault orchestrated by Veediya Bandara, quickly surrounded him. As tensions mounted, violence erupted, leading to a fierce confrontation in which historical accounts suggest that Veediya Bandara managed to slay nearly sixty of the king’s soldiers.

However, in the midst of the fray, he was ambushed from behind by a guardsman, sustaining fatal injuries. It was only later that King Sankili came to understand the tragic misunderstanding that had unfolded. Overcome with sorrow, the king commissioned the construction of a monument in honor of Veediya Bandara, and a temple was also established near the Nallur temple in Jaffna, commemorating the site of Veediya Bandara’s final stand.

The legacy of Veediya Bandara is complex and multifaceted, characterized by a blend of heroism and moral ambiguity. On one hand, he is celebrated as a valiant figure who stood against foreign invaders, embodying the spirit of resistance and national pride. However, this image is complicated by his personal shortcomings, as he often acted out of self-interest, leading some to view him as an opportunist. His unwillingness to express gratitude towards those who supported him, despite the questionable nature of their actions, further damaged his reputation. Additionally, his treatment of his wives reveals a troubling aspect of his character; he was known to be abusive and neglectful, failing to fulfill the role of a supportive and caring husband. This duality in his legacy prompts a reevaluation of his contributions and flaws, leaving a lasting impression that is both admirable and deeply flawed.

Veediya Bandara lived during a tumultuous era marked by relentless wars, widespread death, political assassinations, betrayals, and pervasive social upheaval. Throughout this chaotic period, he found himself embroiled in numerous armed conflicts, each contributing to the mounting stress of battle that he experienced. The constant exposure to violence and the harsh realities of warfare likely led to significant transformations in his personality, as the psychological toll of such experiences can profoundly alter an individual’s outlook and behavior. The relentless nature of his environment, filled with uncertainty and danger, may have instilled in him a sense of mistrust and a heightened awareness of betrayal, further complicating his interactions with others and shaping his identity in profound ways.

Veediya Bandara was undeniably a multifaceted individual whose character was profoundly shaped by the traumas of war. The psychological scars he bore manifested in various troubling behaviours, including episodes of unpredictable violence and emotional instability. His emotional landscape was marked by frequent outbursts of anger, a pervasive sense of emotional numbness, and a degree of paranoia that fueled his mistrust and suspicion of those around him. These psychological challenges not only complicated his interactions with others but also contributed significantly to his eventual decline. The interplay of these factors created a volatile environment that likely played a crucial role in his downfall, illustrating how deeply the effects of trauma can permeate an individual’s life and relationships.

About the authors

Dr. Ajith Amarasinghe, MBBS, DCH, MD, MRCP, MRCPCH, is a Consultant Pediatrician and Clinical Allergist

Dr. Ruwan M Jayatunge, M.D, PhD; Medical Doctor and a Clinical Psychologist

Special Thanks to  

1.    Dr.  Anura Manthunga – Senior Professor of the Department of Archaeology and the Founder Director of the Centre for Heritage Studies of the University of Kelaniya

2.    Dr. Roshan Maddage Don  

Press Release: The Pathfinder Foundation

The Pathfinder Foundation welcomed a delegation from the Asia New Zealand Foundation Leadership Network during its visit to Sri Lanka. The meeting was attended by H.E. David Pine, High Commissioner of New Zealand to Sri Lanka, Mr Milinda Moragoda, Founder of the Pathfinder Foundation, along with the Foundation’s Directors and staff. The engagement also gathered several young Sri Lankan leaders for networking and discussion on areas of mutual interest.

Bernard Goonetilleke, Chairman of the Pathfinder Foundation and Ms Adele Mason of the Asia New Zealand Foundation, delivered opening remarks. The program focused on three main areas: Managing the geopolitics of trade and strategic options for small economies; Sri Lanka’s recovery policies following the economic crisis; and Regional and maritime security in the Indo-Pacific.

The opening presentation by Dr. Dayaratna Silva, Executive Director of Pathfinder, examined how global trade dynamics are being reshaped by shifting geopolitical power balances. It was noted that trade and investment decisions, once driven by economic efficiency, are now increasingly influenced by strategic and political considerations. The speaker highlighted that for small and open economies such as Sri Lanka and New Zealand, maintaining neutrality and diversification is crucial in a fragmented global trading system. Trade with all, align with none, was emphasised as a prudent approach for small states seeking resilience amidst major power rivalries. The discussion underscored the importance of understanding geopolitical risk indices and developing strategic responses to safeguard national interests.

The second presentation by Dr R.H.S. Samaratunga, Distinguished Fellow of the Pathfinder Foundation, focused on Sri Lanka’s economic recovery trajectory following the 2022 economic crisis. The presentation traced the origins of the crisis to chronic fiscal and current account deficits, monetary expansion, structural inefficiencies, and policy missteps, culminating in a shortage of foreign reserves and an eventual sovereign default.

The speaker outlined the government’s firm engagement with the International Monetary Fund (IMF) and the introduction of a four-year Extended Fund Facility (EFF) programme built around six pillars: fiscal consolidation and institutional strengthening; debt restructuring; enhanced social protection; governance and anti-corruption reforms; safeguarding financial stability; and building foreign reserves and resilience. He noted that key legislative reforms had been enacted, including a new Central Bank Act, Public Financial Management Act, Debt Management Act, 2030 Economic Transformation Act, and a comprehensive Anti-Corruption Act, with results that have been promising. However, he highlighted that fiscal discipline and improved governance remain crucial to sustaining this recovery.

The final presentation by Maj. Gen. (Retd.) T. S. Sallay focused on the evolving regional security landscape, emphasising maritime challenges in the Indo-Pacific. The speaker observed that the region has become the centre of global strategic competition, driven by the escalating U.S.–China rivalry, territorial disputes, and the emergence of new minilateral security frameworks such as QUAD and AUKUS. For Sri Lanka, situated at a key maritime crossroads, these developments have direct consequences for national security, economic stability, and regional cooperation. With over 60,000 vessels passing close to its shores each year, maritime security remains vital for protecting trade, fisheries, and the blue economy. 

Non-traditional threats such as illegal fishing, drug trafficking, cyberattacks, and climate-related risks were also recognised as emerging priorities. The presentation highlighted Sri Lanka’s active participation in regional mechanisms, including IORA, IONS, the Colombo Security Conclave, and the Bay of Bengal Maritime Dialogue, organised annually by the Pathfinder Foundation. To strengthen regional resilience, the speaker proposed closer cooperation between Sri Lanka and New Zealand by leveraging strengths in governance, research, and sustainable maritime practices. The Pathfinder Foundation, a non-partisan, non-profit organisation dedicated to research and advocacy, has previously engaged with the Asia New Zealand Foundation and the New Zealand High Commission in 2023.

It was observed that there is significant potential to enhance New Zealand-Sri Lanka bilateral cooperation in areas such as higher education and skills development, agriculture, dairy and food security technologies, renewable energy and climate-resilient development, maritime cooperation and Indian Ocean security, tourism, aviation, cultural exchanges, and digital technology and innovation ecosystems.

The briefing session provided the New Zealand delegation with an opportunity to understand the ground situation in Sri Lanka, particularly the recovery following the 2022 economic and political crisis. Their visit and the briefing delivered by the Pathfinder Foundation will aid  the next generation of New Zealanders in fostering a better understanding of bilateral relations and promoting closer ties between the two countries.

German Dharmaduta Society (AI assisted)

Preservation and Dissemination of Theravāda Buddhism

Preservation of the Pāli Canon: The Theravāda Pāli Canon, the foundational scripture for Southern Buddhism, was first committed to writing in Sri Lanka at Aluvihara in the 1st century BCE, ending a long tradition of oral transmission. This written record has been crucial for preserving the teachings in their original form.

• Scholarly Center and Commentaries: Sri Lanka, particularly the ancient Mahāvihāra monastery, became a renowned center for Buddhist scholarship. South Indian scholars associated with the Mahāvihāra, such as Buddhaghosa (4th–5th century CE), translated the existing Sinhala commentaries (like the Maha-atthakatha) into Pāli. This established Pāli as the lingua franca for Theravāda scholarship, allowing easier transmission of the tradition to other parts of Asia.
• Propagation in Southeast Asia: The Mahāvihāra Theravāda school, with its emphasis on strict adherence to the Vinaya (monastic discipline), gradually spread throughout mainland Southeast Asia. Sinhala monks played a major role in establishing Theravāda Buddhism in Myanmar (late 11th century), Thailand (13th-14th centuries), and Cambodia and Laos (by the end of the 14th century). Monks from these regions would travel to Sri Lanka to be re-ordained within the prestigious Sinhala Sangha (monastic community) before returning to establish the tradition in their home countries.
• Restoration of the Sangha: At times when the monastic order in other countries or even in Sri Lanka itself declined (e.g., due to war or colonial rule), the Sinhala Sangha helped restore the ordination lineage. For example, Thai monks helped revive the bhikkhu community in Sri Lanka in the 18th century, a reciprocal act for the earlier transmission (establishing the Lankavamsa in Thailand by the Sinhala monks) 

Modern Global Propagation

• Pioneering Western Missions: In the modern era, Sinhala Buddhists were at the forefront of introducing Buddhism to the West. Anagarika Dharmapala was a key figure in the late 19th and early 20th centuries. He represented Theravāda Buddhism at the World’s Parliament of Religions in Chicago in 1893 and founded the London Buddhist Vihara in 1926, one of the first Buddhist centers in Europe. He was supported by Ven. Hikkaduwe Sri Sumangala Maha Nayake Thero whose written speech was read out by the Anagarika at the Parliament of Religions in Chicago.
• Propagation in the West

Pioneering Western Missions:

In the modern era, key Sinhalese like Anagarika Dharmapala and Asoka Weeraratna pioneered the establishment of Buddhist centers in Western countries. Dharmapala founded the London Buddhist Vihara in 1926, and Asoka Weeraratna converted the already established Das Buddhistische Haus (DBH) founded by Dr. Paul Dahlke in 1924 in Berlin – Frohnau, Germany into a Buddhist Vihara (the first Buddhist Vihara in continental Europe) in 1957.

• Founding of Organizations: Dharmapala also founded the Maha Bodhi Society in India to reintroduce Buddhism there, which now has branches in many countries. The Buddhist Publication Society, founded in Kandy, by lay Buddhists A.S. Karunaratne and Richard Abeysekere along with the German – born monk Ven. Nyanaponika has been instrumental in publishing English-language books and translations of the Pāli Canon and other texts, making the teachings accessible to a global audience. Asoka Weeraratna founded the German Dharmaduta Society (GDS) in Colombo in 1952. Last year (2024) the GDS together with the management (Tissa Weeraratna) and Resident monks at DBH (Berlin Vihara) led by Ven Pelane Dhammakusala Thero commemorated the 100th Anniversary of Das Buddhistische Haus in Berlin. A handsome volume under the caption ‘100 years Das Buddhistiche Haus’ covering the history of Buddhism in Germany and history of the Buddhist Haus in particular, was released on this occasion. The architect of this rare volume was a German national, Dr. Winfrid Liebrich who served as the Chief Editor together with Senaka Weeraratna and Tissa Weeraratna as Co – Editors. The American Vietnamese Bhikshuni Dr. Bich Lien also known as Ven Bhikkhuni Elizabeth Sujata generously sponsored the publication.
• https://www.lankaweb.com/news/items/2025/05/10/vietnamese-bhiksuni-dr-bich-lien-meets-president-anura-kumara-dissanayake-at-un-day-of-vesak-in-vietnam/
•                https://www.sundaytimes.lk/240804/news/berlin-buddhist-vihara-centenary-celebration-held-at-temple-trees-566176.html
•                 https://share.google/aimode/HTRX755kqEGTQvOBr
•                   https://buddhismus-aktuell.de/rezension/100-jahre-gelebter-und-gelehrter-buddhismus-im-buddhistischen-haus-berlin-frohnau/
• Establishing Viharas and Societies in Europe: Asoka Weeraratna was another pioneering Dharmaduta worker. While as a young Sinhalese businessman, he organized and led the First Buddhist Mission from Sri Lanka to Germany which comprised three leading monks drawn from the reputed Sri Vajiraramaya Temple in Bambalapitiya, Colombo 4. The monks on this historic journey to the West comprised Ven. Soma, Ven. Kheminde and Ven. Bope Vinita Thero. Asoka Weeraratna negotiated the purchase of Das Buddhistische Haus with the heirs of Dr Paul Dahlke and bought the Das Buddhistische Haus in December 1957, which was founded by the pioneering German Buddhist Dr. Paul Dahlke in 1924. It is situated on a large block of land amidst a picturesque hillock in Berlin – Frohnau. Asoka Weeraratna under the auspices of his German Dharmaduta Society (founded by him in Colombo in 1952) converted DBH into a Buddhist Vihara (This was the first Buddhist Vihara in Continental Europe) with monks resident since 1957 and missionary work continues to this day under the management of Mr. Tissa Weeraratna and a Religious program conducted under the leadership of Ven. Pelane Dhamma Kusala Thero, a disciple of the late Ven. Homagama Kondanna Maha Thero. Ven. Talpavila Kusalagnana Thero, a scholar Buddhist Monk from Sri Lanka, and resident at DBH and conversant with German, English and Sinhala languages is strongly associated with this Buddhist religious program.
• The 100^th anniversary of Das Buddhistische Haus (1924 – 2024) was commemorated on a fitting scale in both Berlin and Colombo last year. Prime Hon. Dinesh Gunawardena (Chief Guest) gave his fullest support and allocated Temple Trees for the holding of the grand function on August 03, 2024. There were over 620 people present comprising the Sangha, laity and distinguished persons including high ranking diplomats such as the Chinese Ambassador H.E. Mr. Qi Zhenhong, German Ambassador Dr. Felix Neumann (Guest of Honour), Indian Deputy High Commissioner Hon. Dr. Satyanjal Pandey, among others.
• The Commemoration was held in Berlin spread over two days (August 3 and 4, 2024), ending with an International Buddhist Academic Conference held in the Zehlendorf Community Centre, Berlin on August 04, 2024. Professor Martin Baumann, German Buddhist Scholar, was the chief guest and keynote speaker.

Over 40 Buddhist monks from all over the world were in attendance including several Ambassadors from South Asian and Southeast Asian countries. Sri Lanka’s Ambassador in Germany Ms. Varuni Muthukumarana and members of her Embassy staff played a key supporting role and she delivered a speech on Sri Lanka’s support for the cause of Buddhism and its propagation overseas.

• One of the key features on both occasions was the launch of the Book ‘100 years Das Buddhistische Haus’ published by the German Dharmaduta Society (available at Vijitha Yapa Bookshops). American Vietnamese Bhikshuni Dr. Bich Lien also known as Ven Bhikkhuni Elizabeth Sujata sponsored the publication.

          Chief Guest Hon. Prime Minister Dinesh Gunawardena delivering the keynote speech.

           Picture shows Dr. Felix Neumann, German Ambassador, receiving the First Day Cover

from the Director of the Philatelic Bureau.

           Left to Right: Major – General Sardha Abeyratne (President, German Dharmaduta Society), Mr. Senaka Weeraratna (Hony. Secretary, German Dharmaduta Society), Dr. Felix Neumann (German Ambassador), Mr. Mahinda Abeywardena (Speaker), Hon. Prime Minister Dinesh Gunawardena (partly covered) and the Director of the Philatelic Bureau is seen handing over the First Day Cover to Dr. Felix Neumann.

Scholarship and Translations: Sri Lanka has been an important center for Buddhist scholarship in Western languages. Western monks like the German Nyanatiloka Mahāthera studied and ordained in Sri Lanka. Along with their students, such as Nānamoli Bhikkhu and Ven. Nyānaponika, they produced numerous important translations of the Pāli Canon and commentaries into English and German, making the scriptures accessible to a global audience.

• Founding the Maha Bodhi Society: Anagarika Dharmapala founded the Maha Bodhi Society in India to reintroduce Buddhism to the land of its origin and to reclaim Buddhist holy sites like Bodh Gaya from Hindu control, with branches later established in other countries. 

Through these efforts, Sinhala Buddhists have ensured the continuity and global reach of the Theravāda tradition, influencing Buddhist practice and scholarship worldwide. 

Group Photograph taken at Das Buddhistische Haus on August 03, 2024, on the commemoration of the

100^th anniversary of DBH (1924 – 2024)

A Photograph taken at Das Buddhistische Haus on August 03, 2024, on the commemoration of the

100^th anniversary of DBH (1924 – 2024)

Photo: 3rd from the left

• American Vietnamese Bhikshuni Dr. Bich Lien also known as Ven Bhikkhuni Elizabeth Sujata who sponsored the publication ‘100 years Das Buddhistische Haus’.

                    Photo taken at the entrance to the Das Buddhistische Haus

 Ms. Varuni Muttukumarana ( Sri Lanka’s Ambassador to Germany) clad in white sari is seen in the middle of the front row of the photo

By Bhagya Silva, Courtesy The Daily Mirror

Colombo, Nov. 12 (Daily Mirror) – Defense counsel representing Daisy Forrest, the grandmother of Yoshitha Rajapaksa, informed the Colombo High Court that maintaining proceedings against her under the Prevention of Money Laundering Act is baseless, as she is suffering from dementia.

President’s Counsel Anil Silva, making submissions before Colombo High Court judge Udesh Ranatunga stated that his client suffers from dementia and Alzheimer’s disease and therefore maintaining the indictment against her has no legal foundation. 

He further noted that his client, who is 98 years old, is in such a condition that she is unable to manage even her personal affairs independently.

Counsel added that given her present mental condition, she has no understanding of the alleged offences or the court proceedings and that she is incapable of understanding or responding to the charges.

Maathalan – (මාතලන්)

Dasatha News

Dr. Asoka Bandarage

My recent visit to Brazil coincided partly with the Conference of the Parties (COP) 30, the 30th United Nations Climate Conference in Belém. Although I did not attend COP 30, I was very fortunate to visit the Amazon. It was both awe-inspiring and humbling to experience —even briefly—the mystery and stillness of nature, and the ebb and flow of life in the Amazon: the largest tropical rainforest in the world, sustained by the ever-flowing Amazon River, the largest and widest river on Earth.

The magnificent forest, the river, and its tributaries, such as the black-water Rio Negro, teem with countless interdependent species. The great Samaúma—the tree of life,” or giant kapok tree—stands tall above innumerable other trees, vines, and plants. Many trees provide homes for birds and other animals that build their nests high among the branches or near the roots. Sloths do not build nests; instead, they spend their entire lives in the forest canopy, hanging upside down from branches while resting or sleeping.

In contrast, capuchin and squirrel monkeys leap from tree to tree in search of food, while birds—from the tiniest short-tailed pygmy tyrant to the colorful red-crested, green, and black Amazon kingfishers—flit from branch to branch, each awaiting its own prey. As night falls, the beautiful white owl-like great potoo emerges and sits patiently, seemingly forever, waiting for its turn to hunt.

In the river, silvery flying fish—sometimes in droves—leap from the water to catch insects, while gray and pink dolphins bob up and down, chasing fish or simply playing. Along the banks, proud egrets and fierce spectacled and black caimans lie in wait for their prey. Overhead, flocks of birds, including parakeets, fill the sky with song as vultures descend to feed on the remains of fallen animals below.

Humans have also lived in the Amazon for tens of thousands of years, in close symbiosis with other species, hunting in the forest and fishing in the river for their survival. Petroglyphs—carvings of human and animal figures, along with abstract shapes etched into rocks along the Amazon River—speak of their deep respect for nature and their ways of communicating with one another. Even today, many of the indigenous communities who inhabit the Amazon remain devoted to protecting Mother Earth, upholding their eco-centric values and traditional ways of life.

There are also the river people (ribeirinhos), many of mixed indigenous and Portuguese descent, living along the Amazon River—often in floating homes or houses built on stilts. Their livelihoods and cultures are deeply intertwined with the river and forest, making the protection of the Amazon essential to their survival.

The Amazon lost an estimated 54.2 million hectares of forest—over 9% of its total area—between 2001 and 2020, an expanse roughly the size of France. The Brazilian Amazon, which makes up 62% of the rainforest’s territory, was the most affected, followed by Bolivia, Peru, and Colombia. Along with deforestation, the Amazon is estimated to lose 4,000 to 6,000 plant and animal species each year.

COP 30

At the opening of the COP 30 Conference in Belém, Luiz Inácio Lula” da Silva, the President of Brazil pointed out that concrete climate action is possible and that deforestation in the Amazon has been halved just in the past two years. He declared that the era of fine speeches and good intentions is over” and that Brazil’s COP 30 will be a ‘COP of Truth and Action’, COPs cannot be mere showcases of good ideas or annual gatherings for negotiators. They must be moments of contact with reality and of effective action to tackle climate change.”

President da Silva also emphasized that Brazil is a global leader in biofuel production—renewable energy derived from organic materials such as plants, algae, and waste—stressing that a growth model based on fossil fuels cannot last.” Indeed, at COP 30, the future of the world’s tropical forests, vital ecosystems, and the shared climate of humanity and other species is at stake.

Truth and Action”

Notwithstanding President da Silva’s optimistic pronouncements at Belém, troubling developments continue on the climate front in Brazil and around the world. In preparation for COP 30, the Brazilian government—along with India, Italy, and Japan—launched an ambitious initiative in October 2025: the Belém 4x” pledge, which aims to quadruple global sustainable fuel use by 2035. This goal is projected to more than double current biofuel consumption. However, environmentalists have expressed concern that a massive expansion of biofuel production, if undertaken without strong safeguards, could accelerate deforestation, degrade land and water resources, harm ecosystems, and threaten food security—particularly as crops such as soy, sugarcane, and palm oil compete for land between energy and food production.

Just days before COP30, the Brazilian government granted the state-run oil company Petrobras a license to drill for oil near the mouth of the Amazon River. The government, including Minister for the Environment Marina da Silva, has defended the move, claiming that the project would help finance Brazil’s energy transition and help achieve its economic development goals.

Environmentalists have criticized the decision, accusing the government of promoting fossil fuel expansion and worsening global warming. They warn that drilling off the coast of the world’s largest tropical rainforest—a crucial carbon sink—poses a serious threat to biodiversity and indigenous communities in the Amazon region.

According to environmental activists, in the Amazon, 31 million hectares of Indigenous Peoples’ territories are already overlapped by oil and gas blocks, with an additional 9.8 million hectares threatened by mining concessions.”

Moreover, a controversial four-lane highway, Avenida Liberdade, built in Belém in preparation for the COP30 climate summit, is being defended by the Brazilian government as necessary infrastructure for the city’s growing population. Environmentalists and some locals are alarmed that clearing more than 100 hectares of protected Amazon Rainforest to build the road will accelerate deforestation, harm wildlife, and undermine the climate goals of the COP summit.

The onus of protecting the Amazon Rainforest—often called the lungs of the planet”— cannot rest on Brazil alone; it is a shared responsibility of all humanity. Numerous studies show that the world can thrive without fossil and biofuels by adopting alternative renewable energy sources such as solar, wind, and hydroelectric power.

The global order, led by the United States and other Western nations, bears primary responsibility for the climate and environmental crises, as well as for deepening global inequality. Emerging powers from the Global South—particularly the BRICS nations,^[1] including Brazil—are now called to move beyond rhetoric and take concrete action. As President Lula da Silva himself has stated, COP 30 presents a critical opportunity to move decisively in that direction.

Negotiators and policymakers at COP 30 must take firm, principled moral action—resisting pressure from the fossil fuel lobby and prioritizing the interests of the planet and its people over short-term, profit-driven growth.

Bio:

Asoka Bandarage is the author of Women, Population and Global Crisis: A Politico-Economic Analysis (Zed Books, 1997), Sustainability and Well-Being: The Middle Path to Environment, Society and the Economy (Palgrave MacMillan, 2013) andnumerous other publications on global political economy and the environment including The Climate Emergency And Urgency of System Change” (2023) and ‘Existential Crisis, Mindfulness and the Middle Path to Social Action’ (2025). She serves on the Steering Committee of the Interfaith Moral Action on Climate.

[1] Brazil, Russia, India, China, and South Africa

Source:  AI Overview

The 800-year historical relationship betweenThailand (Siam) and Sri Lanka (Sinhala)

 is primarily defined by the mutual exchange and preservation of Theravada Buddhism, which has profoundly shaped their respective cultures, art, architecture, and national identities. This enduring “golden thread” of religious cooperation has been crucial for the continuity and development of the Sangha (monastic community) in both nations. 

The importance of this relationship is evident in several key areas:

Transmission and Preservation of Theravada Buddhism

• Source of Lankavamsa Buddhism: Around the 12th to 15th centuries, Sri Lankan Theravada Buddhism, known as the Lankavamsa tradition, was introduced to Thailand and other parts of Southeast Asia (Myanmar, Cambodia, Laos) by Sinhalese monks. This form of Buddhism became the dominant and enduring religion in Thailand.
• Mutual Revival of the Upasampada (Higher Ordination): The most pivotal event occurred in the mid-18th century when, during a period of decline in Sri Lanka due to colonial rule, King Borommakot of Siam sent a delegation of senior monks led by Phra Upali Thera to re-establish the Upasampada ceremony in Ceylon (Sri Lanka). This mission was successful and led to the founding of the Siam Nikaya, which remains one of the most respected monastic orders in Sri Lanka today. Sri Lanka, in turn, has also received ordination lineages from Myanmar and Thailand at various points in history.
• Exchange of Scriptures and Texts: Both nations actively exchanged Pāli scriptures (Tripitaka), texts, and other religious writings, ensuring the preservation and dissemination of orthodox Theravada doctrine across the region. 

Cultural and Artistic Exchange

• Architectural Influence: Sri Lankan (Sinhala) architectural styles, particularly the bell-shaped stupas, influenced the construction of religious edifices in Thailand and Myanmar.
• Artistic Influence:  Sinhala monks and artists introduced artistic traditions during the Sukhothai period, including specific styles of Buddha images and rock sculptures based on Jataka tales.
• Symbolic Gifts: The gifting of sacred relics and Bodhi tree saplings (from the original tree in Anuradhapura) cemented the spiritual bond. A key example is the Prabang Buddha image gifted to the King of Laos by a Sinhalese King, which became the national palladium, and the capital city was renamed Luang Prabang after it.  Historical accounts state that it was gifted to the first king of the unified Lao kingdom of Lan Xang, King Fa Ngum (1353–1373). 
• A delegation of three Sinhalese monks, headed by Maha Tep Lanka, accompanied the image to Laos to help propagate Theravada Buddhism. 

Diplomatic and Political Solidarity

• State-Level Support: The relationship thrived on state-level patronage, with Kings in both countries playing active roles in supporting the Sangha and facilitating religious missions, even during times of political instability or colonial pressure.
• Sister Cities and Enduring Ties: The historical connection is recognized today through modern diplomatic ties and symbolic gestures, such as the Declaration and Twinning of Kandy (Sri Lanka) and Ayutthaya (Thailand) as ‘ Sister Cities’ .

In essence, the Thai-Sinhala Buddhist historical relationship is a testament to shared religious values, mutual support, and a continuous flow of knowledge and culture that has ensured the resilience and continuity of Theravada Buddhism as a core component of both nations’ identities. 

Source:  AI Overview

Additional links

• Sri Lanka and Thailand: Connected By Culture

Citing similarities in values and attitude of the peoples as well as the cultural affinity inculcated by the Buddhist philosophy a…

• Elite Plus Magazine (Thailand)

·  Sri Lanka joins Reinvigoration of Ayutthaya’s Foreign Relations” …

·  Dec 26, 2022 — King Borommakot of Ayutthaya granted Buddhist Scriptures Thripitaka and 25 monks under the lead of Phra Upali from Tha…

bangkok.embassy.gov.lk

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·  Buddhist Religious Cooperation between Thailand and Sri Lanka in the …

Jul 18, 2024 — The King and senior monks of Siam offered not only financial but also moral support to the monks in Ceylon at this difficult time.