Features
Kailash:The Mountain at the Centre of the World
After Mt. Everest, Mt. Kailash is the most celebrated mountain in the Himalayas. The name Kailash is derived from the Sanskrit kailasa meaning ‘crystal.’ It is 6,714 meters above sea level and some 2.000 meters above the surrounding plain. Despite its fame it is by no means the highest mountain in the Himalayas, not even the highest in the region. However, the absence of any high mountains in Kailash’s immediate vicinity gives it the impression of tremendous height and its unusually semi-symmetrically-shaped peak attracts and holds the attention.
The Kailash region is the source of four of India’s major rivers; the Indus, Sutlej (the easternmost tributary of the Indus), Brahmaputra, and the Ghaghara, a major tributary of the Ganges. In geographical lingo the Kailash region is “the hydrographic nexus of the Himalayas.” These features, together with its remoteness, the quality of the light due to the rarefied altitude, and the purity of the air, all combine to give Mt. Kailash and its environs a strangely beautiful, even a mystical aura. Those who have been there often attest that it is one of the most, and some say perhaps the most beautiful landscape on Earth. Ancient Indian authors never tired of eulogizing the mountain’s beauty. The Jatakamala describes it as “draped in rain-clouds hanging low and tinged with the hue of the twilight.”
After Kailash itself, the most spectacular mountain in its general vicinity is the 7,694 meter high Gurla Mandhata, known as Sudassana in Pali. According to Pali commentarial literature, Sudassana is one of the five mountains surrounding Kailash. It is also described as sloping downwards “like a crow’s beak” which is actually a rather good description of its western side.
No one knows when or how Mt. Kailash first came to the attention of the ancient Indians. The Vedas (1000-1500 BCE) mention a great mountain called Meru at the centre of the world, although this mountain probably existed only in the imaginations of the Vedic sages. But when the first Indians found their way up the Himalayan valleys, clambered over the highest snowy passes and found themselves on the edge of the Tibetan Plateau, they would have seen Kailash in the distance and quite understandably, they identified it with the mythical Mt. Meru.
It was these people, probably shepherds and wandering ascetics, who first brought back to India proper news about Mt. Meru/Kailash. But even then, the reality was always mixed with myth and imagination. Traditional Indian geography was always a strange amalgam of a few facts and a great deal of fantasy. But facts there are. At least as the Himalayas lie in Garhwal and Kumaon, there are actually seven ranges of mountains and ancient tradition says that Kailash is surrounded by seven rings of mountains. Many sources mention two lakes at the foot of Kailash which corresponds to reality too. But beyond these and a few other facts the rest is myth, or perhaps better, the result of eyes that see with faith and wonder.
Mt. Meru, also called Mahameru, Sineru, Neru, Kelasa and today Kailash, is often mentioned in the Pali Tipitaka, particularly in the Jatakas. In the Mahabhrata it is occasionally called Hemakuta and the Jains called it Athapada. In ancient Buddhist geography the Earth, was conceived as a disk “supported by space” (akasattha) and which rotated “like a potter’s wheel or the stone in an oil mill.” In the centre of this disk was Mt. Meru, the highest point on Earth and the meeting place of the four great continents (mahadipa or mahapathavi).
To the mountain’s north was the continent of Uttarakuru, to its south Jambudipa (i.e. India), on the east was Pubbavideha and to its west Aparagoyana. The two lakes near the foot of Kailash are Rakshastal and Manasarova. This second body of water was called Anotatta in the Tipitaka. Later sources say that India’s five great rivers all had their sources in Lake Anotatta and a wall painting at Dambulla Vihara depicts exactly this. The Buddha however, just said they all originate near each other but from different sources, which is actually correct. It is often the case with Buddhist literature that the older it is the more it is rooted in reality.
The name Anotatta means ‘not hot’ and refers to the belief that the mountains around the lake prevent the sun from ever shining on it, thereby making its water icy cold. The water of Manasarovar/Anotatta is indeed very cold although none of the nearby mountains really cast their shadow on it. The water of this lake has long been believed to be exceptionally pure and have curative powers. According to the Mahavagga of the Vinaya, just after his enlightenment, the Buddha used his supernormal powers to fly to Anotatta and bathe in its waters. Later legend says Mahamaya bathed in the lake after giving birth to the Prince Siddhattha. For centuries an essential part of the consecration ceremony for Indian monarchs included being sprinkled with water from the lake. The first king known to have been so sprinkled was the great Buddhist emperor Asoka Maurya. After Mahatma Gandhi’s cremation in 1947 a portion of his ashes were taken to Tibet and immersed in Manasarovar.
It is commonly said that Mt. Kailash is ‘sacred’ to Buddhists, Hindus and Jains, but this statement needs to be qualified as far as early Buddhism is concerned. According to the Buddha, going to “sacred mountains, trees or shrines” cannot impart any significant spiritual benefit (Dhamapada verses 188-92). Nonetheless, to the earliest Buddhists, Mt. Kailash was special because of its geographical placement and its extraordinary beauty and grandeur. Its perceived characteristics are sometimes used as a metaphor for the highest spiritual values. To have attained enlightenment was metaphorically described as having “touched great Meru’s peak.” The mountain’s immovability and equanimity were also seen as traits worthy of emulation. However, other characteristics the mountain possessed were considered less admirable. According to the Neru Jataka, it gave off a golden radiance that made all the animals living around it, noble and ignoble, appear to be the same. In other words, it lacked discrimination (avisesakara) and the ability to distinguish (navibhajati) between skillful and unskillful, good and bad, foolishness and wisdom.
In later centuries, Mt. Kailash came to be seen as the abode of bodhisattvas, gods and demigods. Later still in Tibetan Buddhism, a pilgrimage to the mountain was believed to have the power to purify the most negative kamma and if walked around 108 times, to lead to complete liberation. Like early Buddhism, the gentle ascetic faith of Jainism has always revered Mt. Kailash without attributing to it any power to save or liberate. The Jains revere Kailash as the centre of the Earth and the place where their first Tirthankara, the sage Rishabha, attained enlightenment.
For centuries Indian Buddhists, Hindus and Jains made pilgrimages to Mt. Kailash as did Tibetans after Buddhism became that country’s main religion in the 11th/12 centuries. After the Chinese invasion of Tibet in 1950 the Tibet/India border was sealed, and Tibetans were prevented from making the pilgrimage. Today it is possible once again to visit Kailash either as a pilgrim or a sightseer, although it is still a long and arduous journey. But those who do make it often say that they come away uplifted by the mountain’s majesty, moved by its spiritual associations, and enthralled by the vast and silent landscape surroundings it. Modern geography has dethroned Mt. Kailash as the centre of the world but it still attracts attention and reverence.
Bhante S. Dhammika of Australia ✍️
Features
US’ anti-migrant stance set to intensify tensions in Western camp
The announcement by the US authorities of an anti-migrant stance during a recent commemoration in France of the epochal D-Day Landings of June 6, 1944, ought to strike impartial observers as a supreme irony. Whereas what should have been expected was a vibrant celebration of the beginning of the process of Western Europe freeing itself decisively from Nazi or fascist control during the crucial stages of World War Two, this was not to be.
What the world heard instead was a call to contemporary Western Europe to arm itself against a seemingly rising and threatening migrant presence in the region. In other words, the migrant must be despised and ‘shown the door’.
Instead of a commemoration that rejoiced in the flourishing of liberal democracy and its values what one got was a strong affirmation of fascism and racial chauvinism. US Defense Secretary Pete Hegseth vented his spleen against the migrant or foreigner presence in Europe reportedly thus: ‘Sadly today different European beaches are stormed by different dangerous ideologies.’ To ‘beaches in Spain and Italy and Greece and Bulgaria, boats and men arrive. When will European capitals do something about that invasion?’
While at the outbreak of World War Two it was Nazi Germany that was doing the invading and bringing some principal European countries under its suzerainty, this time around we are being given to understand that it’s migrants to the West who are seeking to colonize the latter. It goes without saying that such inflammatory rhetoric would have the deleterious effect of keeping racial tensions alive in the West and jeopardize all possibilities of the countries concerned cementing and maintaining social stability.
The Trump administration gives the impression of taking a leaf from the politically underdeveloped regions of the South to keep the US polity stable and united. In South Asia, for instance, we are not short of ambitious demagogues who use what is referred to as the ‘race card’ to gather unto themselves a following and thereby further their political fortunes. By seeking to stir and sustain anti-migrant hysteria, the Trump administration is also essentially replicating Nazi Germany’s policy of anti-Semitism. That is, fascism is very much alive in the US under President Trump.
Such efforts at churning racial hysteria at this juncture in the US should not come as a surprise. For all intents and purposes, the Trump administration is nowhere near achieving its aims in West Asia, for instance, in the short term. It has failed to bring Iran down to its knees, as it hoped to do, but is adopting the expedient of keeping the world guessing and confused on what it is doing in the region, since it cannot withdraw from the theatre in a hurry without losing face.
While perhaps working out an escape strategy the Trump administration it seems, is hoping to maintain its following at home intact and silent by playing on their racial biases and insecurities. Hence, the anti-foreigner campaign.
Simultaneously, the Trump administration will need to keep a close eye on how economic pressures on the domestic front are panning out. Anti-administration sentiments first break to the surface at meal tables. On this score, the news cannot be good because the average US family’s spending power ought to be shrinking on account of rising energy and oil prices. Consequently, it would not be a bad idea to keep the attention of the US consumer diverted by adeptly playing ‘the race card’; once again, lessons from intellectually bankrupt Southern politicians are coming in handy.
To be sure such comparisons many politicians in vibrantly democratic countries would find quite unflattering. But the stark truth is that racism cannot be tolerated in civilized societies and those politicians who resort to it risk being branded as racists of the first degree. In fact they could be seen as being on par with the likes of German dictator Adolph Hitler and his close collaborators.
However, on the question of migrant policy the Trump administration would likely be at polar opposites with the most vibrant of liberal democracies of the West. This will be the case with the UK, France and Italy for instance. The latter continue to keep their doors open to legal migrants and they are likely to view a virtual blanket ban on migrants as reprehensible.
Moreover, in the foremost democracies of the West debates are vibrantly ongoing on the need to keep racism or any hint of it completely outlawed in the public plane. There is the case of the UK, for instance, where the authorities continue to emphatically pinpoint their adherence to the principle of anti-racism in the conduct of public affairs.
One proof of the above was the parliamentary debate relating to the killing of 18-year-old Henry Nowak in Southampton. Police handling of the victim came in for sharp scrutiny by particularly the opposition in the House of Commons but there seemed to be a consensus over the main political divide that the matter should not be politicized.
Moreover, the UK authorities stressed in the House the government’s strict adherence to the policy of non-racism. It was also pointed out that British institutions set up to manage racism at the national, county and neighbourhood levels, for example, were very much intact. In fact, Sri Lanka could gain considerably by studying and implementing locally, legislation modeled on the relevant UK laws if it is in earnest when it speaks of ‘reconciliation’.
Accordingly, it is highly unlikely that Western Europe would ‘cave in’, so to speak, to US pressure on issues related to migration. The liberal democracies of Western Europe in particular would remain for the foreseeable future migrant-welcoming, multi-ethnic and plural democracies.
Nor is it likely that Western Europe would be passively receptive to US demands that it drastically increases its defense spending to meet the latter’s aims. Within the Western fold the EU is remaining committed to backing Ukraine, for instance, in its ongoing armed resistance to the Russian invasion and it is not giving any indication of being deferent to US pressure.
However, although tensions would continue to bristle within US-Western Europe relations on the above and numerous other matters of contention it would be far too premature to announce a parting of company between the two sections of the West. In that sense, the post-World War Two order remains essentially intact. There are still many things in common between the two, particular on the economic plane, that will ensure the continuance of the partnership.
Features
A decade among Yala’s ghosts of gold
The first rays of dawn creep over the ancient rocks of Yala. The Indian Ocean glimmers in the distance, and the wilderness slowly awakens. Somewhere amid the scrub jungle, a pair of amber eyes scans the landscape.
For wildlife conservationist and leopard researcher Milinda Wattegedara, moments such as these have defined more than a decade of dedication to one of Sri Lanka’s most iconic creatures—the Sri Lankan leopard.
What began as fascination evolved into a remarkable conservation journey that has transformed the understanding of Yala’s leopard population and placed Sri Lanka firmly on the global wildlife research map.
“Long before I ever lifted a camera, leopards had already captured my imagination,” says Wattegedara. “What fascinated me was not merely their beauty but the complexity of their lives—their hunting strategies, movements, reproductive behaviour and their remarkable ability to adapt to changing environments.”
That fascination led to the birth of the Yala Leopard Diary in 2013, an ambitious long-term project dedicated to documenting individual leopards and unraveling the mysteries surrounding their lives.
For many visitors, a leopard sighting is a fleeting thrill. For Wattegedara and his team, every encounter is a chapter in an ongoing scientific story.
“Each photograph was never the end of an encounter,” he explains. “It was the beginning of deeper questions. How did a particular leopard use the landscape? How did its behaviour change with the seasons? What environmental pressures shaped its decisions?”
These questions drove years of meticulous fieldwork. Every sighting was carefully recorded with details including location, habitat, behaviour, date and time. Photographs were analysed to identify individual animals through unique spot patterns, allowing researchers to distinguish one leopard from another with remarkable accuracy.
What followed was groundbreaking.

YF77 “Shelly” pauses in quiet observation, embodying the alertness
and grace that define Yala’s leopard population.
From 2013 to 2026, the Yala Leopard Diary identified an astonishing 189 individual leopards within the Yala Block 1. The research revealed a leopard density of approximately 0.524 leopards per square kilometre, making Yala one of the highest leopard-density landscapes ever recorded anywhere in the world.
Such findings have elevated Yala’s status among global wildlife researchers.
Nestled between the Indian Ocean and a mosaic of habitats, ranging from rocky outcrops to dense scrub forests, Yala offers an ecological stage unlike any other.
Here, leopards are photographed silhouetted against ocean horizons, perched atop ancient granite formations, resting on tree branches and stalking prey across sunlit grasslands.
The images tell stories of extraordinary lives.
There is Haminee, a devoted mother navigating the challenges of raising cubs in a competitive landscape. There is Lucas, one of Yala’s most frequently documented males, striding confidently across the Gonalabba Plains with the vast ocean forming an unforgettable backdrop.
There is Ruki demonstrating the species’ incredible strength by hoisting prey onto branches, and Shelly, quietly surveying her surroundings in a moment of feline vigilance.
Together, these individuals have become familiar characters in a living wilderness drama.

YM31 “Ruki” secures prey on a branch, illustrating the remarkable strength and coordination of the Sri Lankan leopard.
Recognising the immense value of long-term documentation, Wattegedara joined forces with fellow researchers Dushyantha Silva, Raveendra Siriwardana and Mevan Piyasena to establish the Yala Leopard Centre in 2020.
Located at the Palatupana entrance to the Yala National Park, the centre is believed to be the world’s first information facility dedicated exclusively to leopards.
“The centre serves as a repository of knowledge, accumulated through years of observation and research,” Wattegedara says. “Our goal is to connect visitors with the science behind conservation and foster a deeper appreciation of these magnificent animals.”
The project’s impact extends far beyond Sri Lanka’s borders.
Research arising from the Yala Leopard Diary has been published in internationally recognised scientific journals. One study introduced an innovative framework for identifying individual leopards, while another documented an extraordinary and previously unrecorded case of a leopard cub being consecutively adopted by two different adult females—first a relative and later an unrelated leopardess.
The discovery attracted international scientific attention and highlighted the complexity of leopard social behaviour.
Yet for Wattegedara, the most important lesson remains one of humility.
“One conclusion has become increasingly clear,” he reflects. “Our understanding of these leopards remains far from complete. We are only beginning to understand how they live, adapt and persist in one of Sri Lanka’s most dynamic protected landscapes.”

YF15 “Hope” descends Rukvila Rock at dawn, showcasing the agility and adaptability of Yala’s leopards.
His words underscore an essential conservation truth: the more we learn about nature, the more mysteries emerge.
As Sri Lanka navigates growing environmental challenges, the Yala Leopard Diary stands as a shining example of what sustained observation, scientific curiosity and public engagement can achieve.
Beyond the stunning photographs and remarkable sightings lies something even more valuable—a growing body of knowledge capable of informing future conservation decisions and ensuring that future generations inherit a wilderness where leopards continue to roam free.
For more than a decade, Wattegedara and his colleagues have followed the tracks of Yala’s elusive predators through dust, rain and scorching heat.
Their work has revealed that every leopard has a story, every sighting has significance and every photograph can contribute to conservation.
And perhaps, most importantly, it has reminded us that the golden ghosts of Yala still have many secrets left to share.
By Ifham Nizam
Features
Glamour, music and community spirit …
Sri Lankans are quite active, all around the globe.
News has just come my way, from Glasgow, in Scotland, where the glamour of masks, music, dancing, and community spirit, came together, in spectacular fashion, at Masquerade Night, bringing together members of the Sri Lankan community for an evening filled with music, fashion, food and entertainment.
Organised by Mahesh Balaaratchi (DJ Mowgli) together with Sulochana Asmone, Hiroshini, Prasad, Ashi, and Shawn, the evening provided guests with an opportunity to socialise, enjoy live entertainment, and celebrate in a unique and elegant setting.
Guests arrived from 6:00 pm, dressed in formal attire and decorative masks, creating a colourful and vibrant atmosphere throughout the venue.

DJ Mowgli: The main
organiser of
Masquerade Night
There was a delicious selection of Sri Lankan cuisine and street food, which proved popular throughout the evening.
The buffet offered a variety of traditional favourites, giving attendees a taste of home while adding to the festive atmosphere.
Entertainment was provided by DJ Mowgli, whose performance kept the audience engaged throughout the night. His playlist featured a mixture of popular favourites, dance classics, and cultural music, remixed for a younger generation.
One of the highlights of the evening was the Baila session, which brought a distinctly Sri Lankan flavour to the event.
The Baila segment highlighted the importance of preserving and celebrating cultural traditions, while bringing people together through music and dance.
As familiar rhythms filled the room, guests enthusiastically took to the dance floor, creating one of the most memorable moments of the night.
The crowd was described as lively, energetic, and welcoming, with attendees embracing the spirit of the masquerade theme while enjoying the opportunity to reconnect with friends and meet new people. The family-friendly atmosphere ensured that guests of all ages could take part in the celebrations.
The festivities continued until midnight and included a range of competitions and entertainment.
Children and adults alike participated in fashion shows, while guests competed for awards in several ‘Best Dressed’ categories.
The creativity and effort displayed in both costumes and formal wear added an extra layer of excitement to the evening.
As the final songs played and guests prepared to leave, many were already looking forward to the next Event Night.
The evening’s proceedings were handled by Sam, Mahela and Isuru.
Their enthusiasm reflected the growing popularity of these gatherings and their increasing importance, within the local community calendar.
A series of community events has continued to grow in popularity among the Sri Lankans in Glasgow, with Halloween Night coming up on 31st October.
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