Features
Rectifying History Or Wreaking Vengeance 11
Bhante Missaka (Mihintale) Kamalasiri, a Sri Lankan scholar monk well known as a guided meditation teacher working in association with the Buddhist retreat centres of the Star of the North and the Metta Meditation Center, Minnesota, USA, made some important revelations about the elusive Ariyamagga character in an authoritative 15-minute presentation in Sinhala, which I viewed on a YouTube video uploaded in November 2021. It reveals Ariyamagga as a former LTTE supporter who, having fled from Sri Lanka and arrived in Norway as a refugee, now poses as a Sinhalese Buddhist monk, embarked on a mission to destroy the Sinhalese Buddhist history and cultural heritage of the country.
‘This mysterious Sinhalese Buddhist monk’ had travelled to Myanmar, UK, etc., from Norway, but he has never revealed himself publicly in Sri Lanka. There is no evidence of his having left the country either. But he claims that he has videos of Ariyamagga having discussions with the Shiv Sena organisation of India, where the latter declares that Buddha Gaya does belong to Buddhists, and that the Isipathana stupa at Sarnath, Benares (Varanasi), is a Shiva lingam.
The erudite thera further revealed that Ariyamagga (by that time/2021) had about twenty groups in Sri Lanka working for him including those under (bhikkhu impersonators) Waharaka Abayalankara and Meewanapalane Dharmalankara. Ariyamagga had convinced even Suriya Gunasekera (an acknowledged champion of traditional knowledge) to accept his fake ideology and co-opted him into his campaign of propagating the heresy.
The Eelamists were pursuing four goals:1) to try to validate the false Jambudipa concept by re-introducing certain carefully chosen ancient sacred places as central to a related fictitious history, 2) to bring in an allegedly authentic Tripitaka (different from what is traditionally accepted as the Theravada Tripitaka that was committed to writing at Aluvihare, Matale, in the first century BCE and introducing a new mode of scriptural interpretation, 3) to establish the power of the deluded supporters of the Hela Jambudipa idea within the Malwatte Chapter, and 4) to create a minority with a distincly different identity within the broader Sinhalese Buddhist society.
Masterminds behind disinformation
In his presentation, the venerable monk (Kamalasiri) pointed out that the masterminds of this disinformation project believe that the monks of the Malwatte Chapter are deficient in their knowledge of the Dhamma. That is their view, not his. Anyway, Bhante Kamalasiri said that there were already more than one hundred and fifty monks of the Malwatte Chapter who had embraced the erroneous ideology, and that some of them happen to be relatives of the MahanayakeTheras. This means that there is an emerging, deeply alarming prospect of the most vitally important historic Buddhist shrines such as the iconic Atamasthanayas and the Solosmahasthanayas (the Eight and Sixteen Great Places of Worship, respectively) being in the future headed by Ariyamagga followers!
“The Buddha was born in Sri Lanka”
Believers in the ‘Buddha was born in Sri Lanka’ myth might be induced to sever even their sentimental links with places that they have to date correctly believed to be historic Buddhist places of worship in Sri Lanka and in India, some of them later built over by non-Buddhists. The misguided adherents of the fiction will forget the Sacred Buddha Gaya/Bodh Gaya in India, which our indefatigable Anagarika Dharmapala did much to reclaim for the world Buddhists. Dharmapala believed that it was his historic responsibility as a Buddhist of Sinhale/Sihele/Ceylon to do so. This was because he knew that, about two centuries after the missionary Mahinda Thera introduced Theravada Buddhism to Sri Lanka, its scriptures that had been until then transmitted orally were committed to writing in the island in the 1st century BCE and were preserved for posterity, making the it the undisputed repository of Theravada Buddhism.
Dharmapala’s Success
By the end of the 19th century CE, Buddhism had almost entirely disappeared from India due to Muslim invasions as well as the dominance of Hinduism. Dharmapala could achieve only limited success, no doubt, but it was a great achievement, even an epoch-making one, considering his smallness when pitted against the powerful opponents he had to face in that Hindu dominated religious environment during the British Raj at the turn of the 20th century. Anagarika Dharmapala, in association with activists like journalist and poet Sir Edwin Arnold from the British intelligentsia, laid the foundation for the modern Buddhist revival in India. Today India is rediscovering and restoring its lost Buddhist heritage, for example in the form of rebuilding the ancient Buddhist monastic University of Nalanda (427-1197 CE) burned down by Muslim invaders in the 12th century. This made it possible for Prime Minister Modi to shout out to the world not long ago: “India gave to the world the Buddha, not yuddha (war)”. India honoured Anagarika Dharmapala by issuing a postage stamp commemorating him in 2014.
400-page book
I came across a 400-page book written in Sinhala about this ‘Buddha was born in Sri Lanka’ argument, probably first advanced by a local Sinhalese Buddhist nationalist zealot. It probably got communicated to some highly motivated Eelamist intellectuals, and they must be working behind Ariyamagga. The title of the book translates as “Evidence to prove that the land of the Buddhas is none other than this Heladiva or Sri Lanka: Debunking myths” (2018) by a writer named S. Ariyaratne. It is full of information misquoted and garbled by him through misinterpretation. The book contains a lot of interesting but scientifically unauthenticated details both about the dhamma and Sri Lanka’s history without any serious supporting evidence or rational elucidation.
In some instances, Ariyaratne quotes from the Mahavansa, which he seems to modify in his own interpretation to suit his thesis that the Buddha was born, lived, and died in Sri Lanka. One example is the following: In Mudaliyar L.C. Wijesinghe’s translation (1889) of the Mahavansa, the last verse of Chapter VI is: “This prince named Vijaya, who had then attained the wisdom of experience, landed in the division Tambapanni of this land Lanka, on the day that the successor (of former Buddhas) reclined in the arbour of the two delightful sal trees, to attain nibbana”. (Incidentally, Wijesinghe, being probably a non-Buddhist ignorant of Buddhism, substitutes nibbana for parinibbana found in the original Pali Mahavansa text. But the error has no significance for us here.) The verse means that the Buddha’s passing happened in Kushinagar in modern northern India the same day that Vijaya landed in Tambapanni or Lanka. But Ariyaratne mistranslates the same Pali verse into Sinhala. His version can be rendered into English thus: “Prince Vijaya of steady wisdom arrived the day that the Tathagata, in Lanka or Tamrapanni, lay down to attain parinibbana (in the shade) between two sal trees whose branches were intertwined” (Page 210 of Ariyaratne’s book).
Between pages 112-132, Ariyaratne looks at Anagarika Dharmapala’s work in India from his own uninformed biased point of view. His unconvincing, idiosyncratic argument is that the Lankan Buddhist missionary, misled by the Suddas (Whites/Europeans), mistakenly identified Bodh Gaya in India as the birthplace of the Buddha, but that towards the end of his life, he showed signs that he realized his mistake. It need hardly be said that this is only an erroneous assumption on Ariyaratne’s part. He further asserts that the Bodhi tree found there is not the Bodhi tree under which ascetic Gotama attained enlightenment. He thinks that Alexander Cunningham (the pioneer of what later became the Archaeological Survey of India) planted the extant Bodhi tree in 1870!
“Relighting the lamp”
Regarding this, Ariyarathne mentions ‘Relighting the Lamp’ by Australian monk Bhante S. Dhammika (who, by the way, is no stranger to Sri Lankans, especially, to the readers of The Island. The Island (October 1st Wednesday) announces that Bhante Dhammika has recently arrived in Sri Lanka on a visit, and is publishing an interview with him). But Ariyaratne doesn’t seem to have carefully read what he makes reference to. Actually, ‘Relighting the Lamp’ is only the last (or 4th) section of that monk’s 241 page book ‘The Navel of the Earth: The History and Significance of Bodh Gaya’ (BPS, Kandy, 1996)’ between pp. 119-171. In that part of the book, Bhante Dhammika has included a fairly detailed account of Dharmapala’s legitimate and heroic struggle to acquire the sacred place for Buddhists. Dharmapala played a key role in ‘relighting the lamp’ in India.
Bhante Shravasti Dhammika outlines the historical importance of Bodh Gaya in his preface to ‘The Navel of the Earth …..’:
“…. Bodh Gayā’s historical significance is due to it having a longer and more complete history than almost any other place in the subcontinent, a history supplemented by epigraphical and literary sources from China and Tibet, Burma, Thailand and Sri Lanka. Nor is this history merely an outline of events or a list of doubtful dates, as so often encountered in the study of India’s past. Rather, it includes detailed descriptions of Bodh Gayā’s now vanished temples and shrines, accounts of the elaborate ceremonies and doctrinal disputes that once took place there, and even details of how time was kept in its monasteries. This history is also made more interesting by the participation of some of Asia’s greatest personalities, from Asoka to Curzon, from Xuanzang to Anāgārika Dharmapāla ….”
The book also supplies information about the conspicuous presence of Buddhist monks from Simhale (Sri Lanka) and the construction of religious buildings in Jambudipa including Bodh Gaya under Sinhalese royal patronage. In the 4th century, Sinhalese king Meghavanne (304-332 CE) built a special monastery at the place of Buddha’s Enlightenment – the Bodh Gaya Monastery. It survived there for a millennium, functioning as a major monastic university complex. It operated along with two other Buddhist universities, the famous Nalanda and Vikramashila monastic universities, which came into existence later.
The author of “The Navel of the Earth…” is an extremely more reliable authority on the history of the Buddha’s birthplace than Ariyaratne. In fact, the erudite Bhante S. Dhammika, who is additionally an alumnus of the Postgraduate Institute of Pali and Buddhist Studies, University of Kelaniya, Sri Lanka, has devoted many years of his life for researching the subject, even traveling on foot where Buddha walked across that part of north India to and fro, preaching his message. He has written and published over a dozen books. A book by Bhante Dhammika published in 2022 is ‘Lumbini’, which gives a short history of “Lumbini, the first of the four major holy places of Buddhism, being where the person who was born to become Buddha was born”.
No worthwhile academic
The truth is that, in my opinion, Ariyaratne is not at all worthy of comparison with Bhante Dhammika in this context. He has had no worthwhile academic training in either Buddhism or the history of Buddhism, not to speak about anything else that is ancillary such as the secular history of Sri Lanka and India. What may be taken as an autobiographical note on pp. 12-14 of Ariyaratne’s book mentioned above says that he was born in a small impoverished village in Nivitigala in 1972. At age 14, he was admitted to the Sangha order as a novice. He studied at a pirivena in Ratnapura, where he became a kind of loner allegedly trying to learn the dhamma in an unorthodox way, which meant that he read material outside the prescribed syllabuses. Disgusted with the Sangha order at age 19 (i.e., before higher ordination), he disrobed, and became a layman again, reverting to his birth name Ariyaratne. But he claims that he continued his search in which he followed in the footsteps of such ‘Arya utuman’ (Arhants) as the infamous and totally ignorant Waharaka (Abhayarathanalankara) and Meewanapalane (Siri Dhammalankara)!!
Meewanapalane has been officially excommunicated by the Malwatte Nikaya, but he continues to preach to a dwindled audience. Waharaka died in 2017 and his death was described as his ‘Parinibbana’, a term used only in the case of the passing away of an Arhant, most usually in referring to the death of the Buddha. It is an abomination to use that terminology to refer to the death of a sinful fake Arhant. (There is a great possibility, nay probability, that these are plants intended to destroy the Buddha Sasanaya, which is the breath and being of our over 2500 year old Lankan/Heladiva civilization. Those who bristle at this, please listen to the advice of the Buddha in the Kalama Sutta, and independently find out their hollowness by studying samples of their preachings.)
Ariyamagga, who is the main motivator of the ‘We Rectify Our History’ project as well as the leader of the so-called Ariya Kammattahna Organization, may belong to the same group of rogues in robes. (I googled the name Ariyamagga Thero, but failed to find any monk by that name or an organization he heads, except the name in Sinhala characters ‘Pujya K. Ariyamagga’.) The theme ‘We Rectify Our History’ probably comes from Ariyaratne’s book, p. 116, where the author writes “Let’s rectify mistakes in our history by ourselves”. Isn’t it possible that some eccentric uneducated zealots have also been recruited or are simply being used like some feral donkeys by the prime movers of a global conspiracy against the Sinhalese and their Buddhist culture?
It is true that the British stole many archaeological treasures including ola leaf manuscripts of inestimable value from Sri Lanka. At least some of them are being preserved in British libraries and museums. They are waiting to be reclaimed by us through proper channels. This is not the time to get them, as we can understand, given the debilitating economic and political difficulties Sri Lanka is experiencing. This task should actually be left to present and future young generations.
The more urgent need of the hour is to reclaim the nationalist success of 2009 against all odds. Concluded
by Rohana R. Wasala
Features
Cricket and the National Interest
The appointment of former minister Eran Wickremaratne to chair the Sri Lanka Cricket Transformation Committee is significant for more than the future of cricket. It signals a possible shift in the culture of governance even as it offers Sri Lankan cricket a fighting possibility to get out of the doldrums of failure. There have been glorious patches for the national cricket team since the epochal 1996 World Cup triumph. But these patches of brightness have been few and far between and virtually non-existent over the past decade. At the centre of this disaster has been the failures of governance within Sri Lanka Cricket which are not unlike the larger failures of governance within the country itself. The appointment of a new reform oriented committee therefore carries significance beyond cricket. It reflects the wider challenge facing the country which is to restore trust in public institutions for better management.
The appointment of Eran Wickremaratne brings a professional administrator with a proven track record into the cricket arena. He has several strengths that many of his immediate predecessors lacked. Before the ascent of the present government leadership to positions of power, Eran Wickremaratne was among the handful of government ministers who did not have allegations of corruption attached to their names. His reputation for financial professionalism and integrity has remained intact over many years in public life. With him in the Cricket Transformation Committee are also respected former cricketers Kumar Sangakkara, Roshan Mahanama and Sidath Wettimuny together with professionals from legal and business backgrounds. They have been tasked with introducing structural reforms and improving transparency and accountability within cricket administration.
A second reason for this appointment to be significant is that this is possibly the first occasion on which the NPP government has reached out to someone associated with the opposition to obtain assistance in an area of national importance. The commitment to bipartisanship has been a constant demand from politically non-partisan civic groups and political analysts. They have voiced the opinion that the government needs to be more inclusive in its choice of appointments to decision making authorities. The NPP government’s practice so far has largely been to limit appointments to those within the ruling party or those considered loyalists even at the cost of proven expertise. The government’s decision in this case therefore marks a potentially important departure.
National Interest
There are areas of public life where national interest should transcend party divisions and cricket, beloved of the people, is one of them. Sri Lanka cannot afford to continue treating every institution as an arena for political competition when institutions themselves are in crisis and public confidence has become fragile. It is therefore unfortunate that when the government has moved positively in the direction of drawing on expertise from outside its own ranks there should be a negative response from sections of the opposition. This is indicative of the absence of a culture of bipartisanship even on issues that concern the national interest. The SJB, of which the newly appointed cricket committee chairman was a member objected on the grounds that politicians should not hold positions in sports administration and asked him to resign from the party. There is a need to recognise the distinction between partisan political control and the temporary use of experienced administrators to carry out reform and institutional restructuring. In other countries those in politics often join academia and civil society on a temporary basis and vice versa.
More disturbing has been the insidious campaign carried out against the new cricket committee and its chairman on the grounds of religious affiliation. This is an unacceptable denial of the reality that Sri Lanka is a plural, multi ethnic and multi religious society. The interim committee reflects this diversity to a reasonable extent. The country’s long history of ethnic conflict should have taught all political actors the dangers of mobilising communal prejudice for short term political gain. Sri Lanka paid a very heavy price for decades of mistrust and division. It would be tragic if even cricket administration became another arena for communal suspicion and hostility. The present government represents an important departure from the sectarian rhetoric that was employed by previous governments. They have repeatedly pledged to protect the equal rights of all citizens and not permit discrimination or extremism in any form.
The recent international peace march in Sri Lanka led by the Venerable Bhikkhu Thich Paññākāra from Vietnam with its message of loving kindness and mindfulness to all resonated strongly with the masses of people as seen by the crowds who thronged the roadsides to obtain blessings and show respect. This message stands in contrast to the sectarian resentment manifested by those who seek to use the cricket appointments as a weapon to attack the government at the present time. The challenges before the Sri Lanka Cricket Transformation Committee parallel the larger challenges before the government in developing the national economy and respecting ethnic and religious diversity. Plugging the leaks and restoring systems will take time and effort. It cannot be done overnight and it cannot succeed without public patience and support.
New Recognition
There is also a need for realism. The appointment of Eran Wickremaratne and the new committee does not guarantee success. Reforming deeply flawed institutions is always difficult. Besides, Sri Lanka is a small country with a relatively small population compared to many other cricket playing nations. It is also a country still recovering from the economic breakdown of 2022 which pushed the majority of people into hardship and severely weakened public institutions. The country continues to face unprecedented challenges including the damage caused by Cyclone Ditwah and the wider global economic uncertainties linked to conflict in the Middle East. Under these difficult circumstances Sri Lanka has fewer resources than many larger countries to devote to both cricket and economic development.
When resources are scarce they cannot be wasted through corruption or incompetence. Drawing upon the strengths of all those who are competent for the tasks at hand regardless of party affiliation or ethnic or religious identity is necessary if improvement is to come sooner rather than later. The burden of rebuilding the country cannot rest only on the government. The crisis facing the country is too deep for any single party or government to solve alone. National recovery requires capable individuals from across society and from different sectors such as business and civil society to work together in areas where the national interest transcends party politics. There is also a responsibility on opposition political parties to support initiatives that are politically neutral and genuinely in the national interest. Not every issue needs to become a partisan battle.
Sri Lanka cricket occupies a special place in the national consciousness. At its best it once united the country and gave Sri Lankans a sense of pride and international recognition. Restoring integrity and professionalism to cricket administration can therefore become part of the larger task of national renewal. The appointment of Eran Wickremaratne and the new committee, while it does not guarantee success, is a sign that the political leadership and people of the country may be beginning to mature in their approach to governance. In recognising the need for competence, integrity and bipartisan cooperation and extending it beyond cricket into other areas of national life, Sri Lanka may find the way towards more stable and successful governance..
by Jehan Perera
Features
From Dhaka to Sri Lanka, three wheels that drive our economies
Court vacation this year came with an unexpected lesson, not from a courtroom but from the streets of Dhaka — a city that moves, quite literally, on three wheels.
Above the traffic, a modern metro line glides past concrete pillars and crowded rooftops. It is efficient, clean and frequently cited as a symbol of progress in Bangladesh. For a visitor from Sri Lanka, it inevitably brings to mind our own abandoned light rail plans — a project debated, politicised and ultimately set aside.
But Dhaka’s real story is not in the air. It is on the ground.
Beneath the elevated tracks, the streets belong to three-wheelers. Known locally as CNGs, they cluster at junctions, line the edges of markets and pour into narrow roads that larger vehicles avoid. Even with a functioning rail system, these three-wheelers remain the city’s most dependable form of everyday transport.
Within hours of arriving, their importance becomes obvious. The train may take you across the city, but the journey does not end there. The last mile — often the most complicated part — belongs entirely to the three-wheeler. It is the vehicle that gets you home, to a meeting or simply through streets that no bus route properly serves.
There is a rhythm to using them. A destination is mentioned, a price is suggested and a brief negotiation follows. Then the ride begins, edging into traffic that feels permanently compressed. Drivers move with instinct, adjusting routes and squeezing through gaps with a confidence built over years.
It is not polished. But it works.
And that is where the comparison with Sri Lanka becomes less about what we lack and more about what we already have.
Back home, the three-wheeler has long been part of daily life — so familiar that it is often discussed only in terms of its problems. There are frequent complaints about fares, refusals or the absence of meters. More recently, the industry itself has become entangled in politics — from fuel subsidies to regulatory debates, from election-time promises to periodic crackdowns.
In that process, the conversation has shifted. The three-wheeler is often treated as a problem to be managed, rather than a service to be strengthened.
Yet, seen through the experience of Dhaka, Sri Lanka’s system begins to look far more settled — and, in many ways, ahead.
There is a growing structure in place. Meters, while not perfect, are widely recognised. Ride-hailing apps have added transparency and reduced uncertainty for passengers. There are clearer expectations on both sides — driver and commuter alike. Even small details, such as designated parking areas in parts of Colombo or the increasing standard of vehicles, point to an industry slowly moving towards professionalism.
Just as importantly, there is a human element that remains intact.
In Sri Lanka, a three-wheeler ride is rarely just a transaction. Drivers talk. They offer directions, comment on the day’s news, or share local knowledge. The ride becomes part of the social fabric, not just a means of getting from one point to another.
In Dhaka, the scale of the city leaves less room for that. The interaction is quicker, more direct, shaped by urgency. The service is essential, but it is under constant pressure.
What stands out, across both countries, is that the three-wheeler is not a temporary or outdated mode of transport. It is a necessity in dense, fast-growing Asian cities — one that fills gaps no rail or bus system can fully address.
Large infrastructure projects, like light rail, are important. They bring efficiency and long-term capacity. But they cannot replace the flexibility of a three-wheeler. They cannot reach into narrow streets, respond instantly to demand or provide that crucial last-mile connection.
That is why, even in a city that has invested heavily in modern rail, Dhaka still runs on three wheels.
For Sri Lanka, the lesson is not simply about what could have been built, but about what should be better managed and valued.
The three-wheeler industry does not need to be politicised at every turn. It needs steady regulation — clear fare systems, proper licensing, safety standards — alongside encouragement and recognition. It needs to be seen as part of the solution to urban transport, not as a side issue.
Because for thousands of drivers, it is a livelihood. And for millions of passengers, it is the most immediate and reliable form of mobility.
The tuk-tuk may not feature in grand policy speeches or infrastructure blueprints. It does not run on elevated tracks or attract international attention. But on the ground, where daily life unfolds, it continues to do what larger systems often struggle to do — show up, adapt and keep moving.
And after watching Dhaka’s streets — crowded, relentless, yet functioning — that small, three-wheeled vehicle feels less like something to argue over and more like something to get right.
(The writer is an Attorney-at-Law with over a decade of experience specialising in civil law, a former Board Member of the Office of Missing Persons and a former Legal Director of the Central Cultural Fund. He holds an LLM in International Business Law)
by Sampath Perera recently in Dhaka, Bangladesh
Features
Dubai scene … opening up
According to reports coming my way, the entertainment scene, in Dubai, is very much opening up, and buzzing again!
After a quieter few months, May is packed with entertainment and the whole scene, they say, is shifting back into full swing.
The Seven Notes band, made up of Sri Lankans, based in Dubai, are back in the spotlight, after a short hiatus, due to the ongoing Middle East problems.
On 18th April they did Legends Night at Mercure Hotel Dubai Barsha Heights; on Thursday, 9th May, they will be at the Sports Bar of the Mercure Hotel for 70s/80s Retro Night; on 6th June, they will be at Al Jadaf Dubai to provide the music for Sandun Perera live in concert … and with more dates to follow.
These events are expected to showcase the band’s evolving sound, tighter stage coordination, and stronger audience engagement.
With each performance, the band aims to refine its identity and build a loyal following within Dubai’s vibrant nightlife and event scene.

Pasindu Umayanga: The group’s new vocalist
What makes Seven Notes standout is their versatility which has made the band a dynamic and promising act.
With a growing performance calendar, new talent integration, and international ambitions, the band is definitely entering a defining phase of its journey.
Dubai’s music industry, I’m told, thrives on diversity, energy, and audience connection, with live bands playing a crucial role in elevating events—from corporate shows to private concerts. Against this backdrop, Seven Notes is positioning itself not just as another band, but as a performance-driven musical unit focused on consistency and growth.
Adding fresh momentum to the group is Pasindu Umayanga who joins Seven Notes as their new vocalist. This move signals a strategic upgrade—not just filling a role, but strengthening the band’s front-line presence.
Looking beyond local stages, Seven Notes is preparing for an international tour, to Korea, in July.

Bassist Niluk Uswaththa: Spokesperson for Seven Notes
According to bassist Niluk Uswaththa, taking a band abroad means: Your sound must hold up against unfamiliar audiences, your performance must translate beyond language, and your discipline must be at a professional level.
“If executed well, this tour could redefine Seven Notes from a local band into an emerging international act,” added Niluk.
He went on to say that Dubai is not an easy market. It’s saturated with highly experienced, multi-genre bands that can adapt instantly to any crowd.
“To stand out consistently you need to have tight rehearsal discipline, unique sound identity (not just covers), strong stage chemistry, audience retention – not just applause.”
No doubt, Seven Notes is entering a critical growth phase—new member, multiple shows, and an international tour on the horizon. The opportunity is real, but so is the pressure.
However, there is talk that Seven Notes will soon be a recognised name in the regional music scene.
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