Features
Polgasduwa Island Hermitage and Parappaduwa Nuns’ Island
A death is always sad, unless the person was terminally ill and alone or the family had to struggle to care for him/her. When an old person dies, the sorrow has to be less because death is the one sure happening in life and when it is time to die it is much better to die, more so for the old person.
The sadness is greater when a person from a foreign land makes his home here and gives his all to religion and then dies. When the death looks like murder, or even if it is proved to be suicide, the sadness is further deepened. This is how it is with the recent death of Ajahn Jinawamso also known as Jinarathana Thera. As the host country to this devout monk, we need to be perturbed. This was how it was when I heard that the body of a Dutch monk who had lived long in Sri Lanka at the Polgasduwa Island Hermitage was found floating in the Ratgama lake.
The Ratgama Lake off Dodanduwa, Polgasduwa Island Hermitage, and the adjacent Parappaduwa Nuns’ Island are well known to me. Ayya Khema got constructed a fine nunnery with three kutis for ten preceptors, a dormitory of six twin-occupancy rooms just by the water’s edge, an open half walled meditation hall with a skeleton hanging in it and a library, kitchen, dining room and servants’ quarters. She had visited Polgasduwa Hermitage since she wanted to build herself an island aranya from which to propagate the Dhamma to foreign women and locals seeking the peace of Buddhist meditation. A teacher who was a devout Buddhist – Ms Gnanawathi – who accompanied her was very glad when she selected an island close to the monks’ hermitage. With immense help from Mr and Mrs Silva living by the lake and Gnanawathi, Ayya Khema realized her dream.
Ratna Dias and I were very frequent visitors to Nuns’ Island, invited by Ayya Khema to participate in meditation retreats of a couple of days, sometimes with a few others, when foreign women were not in residence. The Australian ten preceptor – Ayya Vayama – was a great help. Ayya Khema received higher ordination in San Francisco and we addressed her as Bhikkhuni Khema. Ayya Vayama returned to Australia much later when Ajahn Brahmavamso invited her to be head nun of a centre for women being envisaged in Perth. She received higher ordination as a Theravada Bhikkhuni from him, and is now addressed as Ajahn Vayama.
When Bhikkhuni Khema decided to give up Parappaduwa and return to Germany in 1999 due to the JVP uprising, a committee of us took over the island, tried to maintain it as a nunnery for many years but failed; even as a last resort having a foreign monk in residence. Nuns’ Island was given over to Polgasduwa. For many years incapacitated Ven Gnanawimala who was famed for walking all over Sri Lanka and always to and from Colombo, resided in Parappaduwa with two monks to care for him. I heard from Ven Mettavihari Thera that at present 13 monks reside on the island of Parappaduwa with 11 in Polgasduwa.
Polgasduwa Island Hermitage in the Ratgama Lake was built by Ven Nyanatiloke – German Jew monk – in 1911. Parappaduwa Nunnery was built in the 1970s. From that time to the early 2000s much assistance was given by the Head Monk of Polgasduwa – Ven Anuragoda Piyaratana Mahathera, even ferrying us in his motorized boat when we arrived from Colombo; sometimes with a van or bus load of women. We would often cross over in the Nuns’ Island boat to Polgasduwa for bana or dane or just to pay our respects to Ven Piyaratana. He was so generous in overlooking the nunnery from Ayya Khema’s time, to closer supervision when just a single Dutch nun and later a Sinhala woman took residence. He died a premature death of a heart attack, but the young monk who took his place continued to help maintain the nunnery until it was given over to Polgasduwa
Seeking information
Ven Mettavihari who resides in the Narada Bauddha Dharmayatanaya, Colombo 7,
and conducts the Buddhist channel Dharmavahini, said he had met Ajahn Jinawamso and passed on information he had received from a monk who knew the deceased monk very well. I quote:
“There are many rumours going around and the media has put out some false reports so I want to convey what I heard from the abbot of the monastery where Ajahn Jinawamso lived the last few years.
“Ajahn Jinawamso was found on Dec. 8 floating in the lake around island hermitage, not far from the island of Parappaduwa. He had a stone or small rock bound to each of his legs when he was found. His hands and head were free and not bound as is said in the media which would make it an obvious crime if that was true.
“As he was living mostly alone and not associating with the other monks on the island, the monks didn’t realize that he was missing until he was actually found. Again the media falsely reported that he was reported missing since Dec. 6. However the calendar in his kuti was ticked off until the 6th so it is likely that he left on that day.
“The police is now investigating if it was suicide or if he was murdered. Later today there will be an autopsy. I probably will attend that with the abbot of the monastery.
“He had (strong) arguments with the local fishermen in the past but recently it was better according to the abbot. They are building a big meditation hall not far from his kuti and there was sometimes (again strong) arguments about sound and cutting trees. It seems unlikely it was murder but the police is not ruling it out as yet.
“I know Ajahn Jinawamso already more than 30 years from his early years in Nanachat Monastery (Thailand) and he seemed very happy and doing very well the last few years. He often said his practice was going well and he was never so happy before.
Another monk who had trouble with depression said Ajahn Jinawamso too could be depressed, under cover of cheerfulness.”
My mind is crowded with images and anecdotes and memories of Polgasduwa and its adjacent smaller island – Parappuduwa Nuns’ Island, along with grief at the monk’s death.
By the time you read this you may know the verdict given by medical authorities at the Karapitiya Teaching Hospital, and know for certain whether Ajahn Jinawamso was murdered or committed suicide. A rumour on social media is that unscrupulous businessmen plotted to build a hotel in such a revered Buddhist place. Farfetched reason for murder!
Suicide is looked upon as an act that goes against the teaching of the Buddha. However there was the brilliant monk Ven Nanavira (Harold Edward Musson) of Britain who came to Ceylon with friend Osbert Moore. They were ordained by Ven Nanatiloke at Polgasduwa, the latter taking the name of Nanamoli. Ven Nanavira authored many intellectual books on his interpretation of the Dhamma and chose to live as a forest monk in Bundala. The spicy food left for him by the villagers caused a severe stomach condition. I heard from the wife of a person who was very close to the monk and communicated with him that the monk was greatly troubled by fantasies and wrote “it has to be wife or knife.” He committed suicide by tying a plastic bag around his head and suffocated to death.
Features
Rebuilding the country requires consultation
A positive feature of the government that is emerging is its responsiveness to public opinion. The manner in which it has been responding to the furore over the Grade 6 English Reader, in which a weblink to a gay dating site was inserted, has been constructive. Government leaders have taken pains to explain the mishap and reassure everyone concerned that it was not meant to be there and would be removed. They have been meeting religious prelates, educationists and community leaders. In a context where public trust in institutions has been badly eroded over many years, such responsiveness matters. It signals that the government sees itself as accountable to society, including to parents, teachers, and those concerned about the values transmitted through the school system.
This incident also appears to have strengthened unity within the government. The attempt by some opposition politicians and gender misogynists to pin responsibility for this lapse on Prime Minister Dr Harini Amarasuriya, who is also the Minister of Education, has prompted other senior members of the government to come to her defence. This is contrary to speculation that the powerful JVP component of the government is unhappy with the prime minister. More importantly, it demonstrates an understanding within the government that individual ministers should not be scapegoated for systemic shortcomings. Effective governance depends on collective responsibility and solidarity within the leadership, especially during moments of public controversy.
The continuing important role of the prime minister in the government is evident in her meetings with international dignitaries and also in addressing the general public. Last week she chaired the inaugural meeting of the Presidential Task Force to Rebuild Sri Lanka in the aftermath of Cyclone Ditwah. The composition of the task force once again reflects the responsiveness of the government to public opinion. Unlike previous mechanisms set up by governments, which were either all male or without ethnic minority representation, this one includes both, and also includes civil society representation. Decision-making bodies in which there is diversity are more likely to command public legitimacy.
Task Force
The Presidential Task Force to Rebuild Sri Lanka overlooks eight committees to manage different aspects of the recovery, each headed by a sector minister. These committees will focus on Needs Assessment, Restoration of Public Infrastructure, Housing, Local Economies and Livelihoods, Social Infrastructure, Finance and Funding, Data and Information Systems, and Public Communication. This structure appears comprehensive and well designed. However, experience from post-disaster reconstruction in countries such as Indonesia and Sri Lanka after the 2004 tsunami suggests that institutional design alone does not guarantee success. What matters equally is how far these committees engage with those on the ground and remain open to feedback that may complicate, slow down, or even challenge initial plans.
An option that the task force might wish to consider is to develop a linkage with civil society groups with expertise in the areas that the task force is expected to work. The CSO Collective for Emergency Relief has set up several committees that could be linked to the committees supervised by the task force. Such linkages would not weaken the government’s authority but strengthen it by grounding policy in lived realities. Recent findings emphasise the idea of “co-production”, where state and society jointly shape solutions in which sustainable outcomes often emerge when communities are treated not as passive beneficiaries but as partners in problem-solving.
Cyclone Ditwah destroyed more than physical infrastructure. It also destroyed communities. Some were swallowed by landslides and floods, while many others will need to be moved from their homes as they live in areas vulnerable to future disasters. The trauma of displacement is not merely material but social and psychological. Moving communities to new locations requires careful planning. It is not simply a matter of providing people with houses. They need to be relocated to locations and in a manner that permits communities to live together and to have livelihoods. This will require consultation with those who are displaced. Post-disaster evaluations have acknowledged that relocation schemes imposed without community consent often fail, leading to abandonment of new settlements or the emergence of new forms of marginalisation. Even today, abandoned tsunami housing is to be seen in various places that were affected by the 2004 tsunami.
Malaiyaha Tamils
The large-scale reconstruction that needs to take place in parts of the country most severely affected by Cyclone Ditwah also brings an opportunity to deal with the special problems of the Malaiyaha Tamil population. These are people of recent Indian origin who were unjustly treated at the time of Independence and denied rights of citizenship such as land ownership and the vote. This has been a festering problem and a blot on the conscience of the country. The need to resettle people living in those parts of the hill country which are vulnerable to landslides is an opportunity to do justice by the Malaiyaha Tamil community. Technocratic solutions such as high-rise apartments or English-style townhouses that have or are being contemplated may be cost-effective, but may also be culturally inappropriate and socially disruptive. The task is not simply to build houses but to rebuild communities.
The resettlement of people who have lost their homes and communities requires consultation with them. In the same manner, the education reform programme, of which the textbook controversy is only a small part, too needs to be discussed with concerned stakeholders including school teachers and university faculty. Opening up for discussion does not mean giving up one’s own position or values. Rather, it means recognising that better solutions emerge when different perspectives are heard and negotiated. Consultation takes time and can be frustrating, particularly in contexts of crisis where pressure for quick results is intense. However, solutions developed with stakeholder participation are more resilient and less costly in the long run.
Rebuilding after Cyclone Ditwah, addressing historical injustices faced by the Malaiyaha Tamil community, advancing education reform, changing the electoral system to hold provincial elections without further delay and other challenges facing the government, including national reconciliation, all require dialogue across differences and patience with disagreement. Opening up for discussion is not to give up on one’s own position or values, but to listen, to learn, and to arrive at solutions that have wider acceptance. Consultation needs to be treated as an investment in sustainability and legitimacy and not as an obstacle to rapid decisionmaking. Addressing the problems together, especially engagement with affected parties and those who work with them, offers the best chance of rebuilding not only physical infrastructure but also trust between the government and people in the year ahead.
by Jehan Perera
Features
PSTA: Terrorism without terror continues
When the government appointed a committee, led by Rienzie Arsekularatne, Senior President’s Counsel, to draft a new law to replace the Prevention of Terrorism Act (PTA), as promised by the ruling NPP, the writer, in an article published in this journal in July 2025, expressed optimism that, given Arsekularatne’s experience in criminal justice, he would be able to address issues from the perspectives of the State, criminal justice, human rights, suspects, accused, activists, and victims. The draft Protection of the State from Terrorism Act (PSTA), produced by the Committee, has been sharply criticised by individuals and organisations who expected a better outcome that aligns with modern criminal justice and human rights principles.
This article is limited to a discussion of the definition of terrorism. As the writer explained previously, the dangers of an overly broad definition go beyond conviction and increased punishment. Special laws on terrorism allow deviations from standard laws in areas such as preventive detention, arrest, administrative detention, restrictions on judicial decisions regarding bail, lengthy pre-trial detention, the use of confessions, superadded punishments, such as confiscation of property and cancellation of professional licences, banning organisations, and restrictions on publications, among others. The misuse of such laws is not uncommon. Drastic legislation, such as the PTA and emergency regulations, although intended to be used to curb intense violence and deal with emergencies, has been exploited to suppress political opposition.
International Standards
The writer’s basic premise is that, for an act to come within the definition of terrorism, it must either involve “terror” or a “state of intense or overwhelming fear” or be committed to achieve an objective of an individual or organisation that uses “terror” or a “state of intense or overwhelming fear” to realise its aims. The UN General Assembly has accepted that the threshold for a possible general offence of terrorism is the provocation of “a state of terror” (Resolution 60/43). The Parliamentary Assembly of the Council of Europe has taken a similar view, using the phrase “to create a climate of terror.”
In his 2023 report on the implementation of the UN Global Counter-Terrorism Strategy, the Secretary-General warned that vague and overly broad definitions of terrorism in domestic law, often lacking adequate safeguards, violate the principle of legality under international human rights law. He noted that such laws lead to heavy-handed, ineffective, and counterproductive counter-terrorism practices and are frequently misused to target civil society actors and human rights defenders by labelling them as terrorists to obstruct their work.
The United Nations Office on Drugs and Crime (UNODC) has stressed in its Handbook on Criminal Justice Responses to Terrorism that definitions of terrorist acts must use precise and unambiguous language, narrowly define punishable conduct and clearly distinguish it from non-punishable behaviour or offences subject to other penalties. The handbook was developed over several months by a team of international experts, including the writer, and was finalised at a workshop in Vienna.
Anti-Terrorism Bill, 2023
A five-member Bench of the Supreme Court that examined the Anti-Terrorism Bill, 2023, agreed with the petitioners that the definition of terrorism in the Bill was too broad and infringed Article 12(1) of the Constitution, and recommended that an exemption (“carve out”) similar to that used in New Zealand under which “the fact that a person engages in any protest, advocacy, or dissent, or engages in any strike, lockout, or other industrial action, is not, by itself, a sufficient basis for inferring that the person” committed the wrongful acts that would otherwise constitute terrorism.
While recognising the Court’s finding that the definition was too broad, the writer argued, in his previous article, that the political, administrative, and law enforcement cultures of the country concerned are crucial factors to consider. Countries such as New Zealand are well ahead of developing nations, where the risk of misuse is higher, and, therefore, definitions should be narrower, with broader and more precise exemptions. How such a “carve out” would play out in practice is uncertain.
In the Supreme Court, it was submitted that for an act to constitute an offence, under a special law on terrorism, there must be terror unleashed in the commission of the act, or it must be carried out in pursuance of the object of an organisation that uses terror to achieve its objectives. In general, only acts that aim at creating “terror” or a “state of intense or overwhelming fear” should come under the definition of terrorism. There can be terrorism-related acts without violence, for example, when a member of an extremist organisation remotely sabotages an electronic, automated or computerised system in pursuance of the organisation’s goal. But when the same act is committed by, say, a whizz-kid without such a connection, that would be illegal and should be punished, but not under a special law on terrorism. In its determination of the Bill, the Court did not address this submission.
PSTA Proposal
Proposed section 3(1) of the PSTA reads:
Any person who, intentionally or knowingly, commits any act which causes a consequence specified in subsection (2), for the purpose of-
(a) provoking a state of terror;
(b) intimidating the public or any section of the public;
(c) compelling the Government of Sri Lanka, or any other Government, or an international organisation, to do or to abstain from doing any act; or
(d) propagating war, or violating territorial integrity or infringing the sovereignty of Sri Lanka or any other sovereign country, commits the offence of terrorism.
The consequences listed in sub-section (2) include: death; hurt; hostage-taking; abduction or kidnapping; serious damage to any place of public use, any public property, any public or private transportation system or any infrastructure facility or environment; robbery, extortion or theft of public or private property; serious risk to the health and safety of the public or a section of the public; serious obstruction or damage to, or interference with, any electronic or automated or computerised system or network or cyber environment of domains assigned to, or websites registered with such domains assigned to Sri Lanka; destruction of, or serious damage to, religious or cultural property; serious obstruction or damage to, or interference with any electronic, analogue, digital or other wire-linked or wireless transmission system, including signal transmission and any other frequency-based transmission system; without lawful authority, importing, exporting, manufacturing, collecting, obtaining, supplying, trafficking, possessing or using firearms, offensive weapons, ammunition, explosives, articles or things used in the manufacture of explosives or combustible or corrosive substances and biological, chemical, electric, electronic or nuclear weapons, other nuclear explosive devices, nuclear material, radioactive substances, or radiation-emitting devices.
Under section 3(5), “any person who commits an act which constitutes an offence under the nine international treaties on terrorism, ratified by Sri Lanka, also commits the offence of terrorism.” No one would contest that.
The New Zealand “carve-out” is found in sub-section (4): “The fact that a person engages in any protest, advocacy or dissent or engages in any strike, lockout or other industrial action, is not by itself a sufficient basis for inferring that such person (a) commits or attempts, abets, conspires, or prepares to commit the act with the intention or knowledge specified in subsection (1); or (b) is intending to cause or knowingly causes an outcome specified in subsection (2).”
While the Arsekularatne Committee has proposed, including the New Zealand “carve out”, it has ignored a crucial qualification in section 5(2) of that country’s Terrorism Suppression Act, that for an act to be considered a terrorist act, it must be carried out for one or more purposes that are or include advancing “an ideological, political, or religious cause”, with the intention of either intimidating a population or coercing or forcing a government or an international organisation to do or abstain from doing any act.
When the Committee was appointed, the Human Rights Commission of Sri Lanka opined that any new offence with respect to “terrorism” should contain a specific and narrow definition of terrorism, such as the following: “Any person who by the use of force or violence unlawfully targets the civilian population or a segment of the civilian population with the intent to spread fear among such population or segment thereof in furtherance of a political, ideological, or religious cause commits the offence of terrorism”.
The writer submits that, rather than bringing in the requirement of “a political, ideological, or religious cause”, it would be prudent to qualify proposed section 3(1) by the requirement that only acts that aim at creating “terror” or a “state of intense or overwhelming fear” or are carried out to achieve a goal of an individual or organisation that employs “terror” or a “state of intense or overwhelming fear” to attain its objectives should come under the definition of terrorism. Such a threshold is recognised internationally; no “carve out” is then needed, and the concerns of the Human Rights Commission would also be addressed.
by Dr. Jayampathy Wickramaratne
President’s Counsel
Features
ROCK meets REGGAE 2026
We generally have in our midst the famous JAYASRI twins, Rohitha and Rohan, who are based in Austria but make it a point to entertain their fans in Sri Lanka on a regular basis.
Well, rock and reggae fans get ready for a major happening on 28th February (Oops, a special day where I’m concerned!) as the much-awaited ROCK meets REGGAE event booms into action at the Nelum Pokuna outdoor theatre.
It was seven years ago, in 2019, that the last ROCK meets REGGAE concert was held in Colombo, and then the Covid scene cropped up.

Chitral Somapala with BLACK MAJESTY
This year’s event will feature our rock star Chitral Somapala with the Australian Rock+Metal band BLACK MAJESTY, and the reggae twins Rohitha and Rohan Jayalath with the original JAYASRI – the full band, with seven members from Vienna, Austria.
According to Rohitha, the JAYASRI outfit is enthusiastically looking forward to entertaining music lovers here with their brand of music.
Their playlist for 28th February will consist of the songs they do at festivals in Europe, as well as originals, and also English and Sinhala hits, and selected covers.
Says Rohitha: “We have put up a great team, here in Sri Lanka, to give this event an international setting and maintain high standards, and this will be a great experience for our Sri Lankan music lovers … not only for Rock and Reggae fans. Yes, there will be some opening acts, and many surprises, as well.”

Rohitha, Chitral and Rohan: Big scene at ROCK meets REGGAE
Rohitha and Rohan also conveyed their love and festive blessings to everyone in Sri Lanka, stating “This Christmas was different as our country faced a catastrophic situation and, indeed, it’s a great time to help and share the real love of Jesus Christ by helping the poor, the needy and the homeless people. Let’s RISE UP as a great nation in 2026.”
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