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Some aspects of Buddhism

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By Dr. Justice Chandradasa Nanayakkara

Buddhism is the teaching founded by Buddha about 2500 years ago. Buddha is one who has attained bodhi. Bodhi means wisdom which is an ideal state of intellectual and ethical perfection, which can be achieved by any man through purely his own efforts and perseverance. The term Buddha literally conveys the idea of the enlightened one and it is by his own free will, compassion and wisdom that the Prince Gautama attained Buddha-hood.

All the teachings of the Buddha can be summed up in one word. That is Dhamma. It means the truth. It is the principle of righteousness. It is said if a man lives by the Dhamma, he will escape misery and attain nirvana, which is the final release from all suffering. Dhamma reveals truths as taught by the Buddha, it also gives people a way to live life that can lead them towards achieving enlightenment.

Buddhism cannot be considered a religion, in the sense in which the word is commonly understood. It is not a system of faith or worship. In Buddhism there is no such thing as belief in a body of dogma which must be accepted as the truth, such as a belief in a supreme being, a creator of the universe, a personal saviour who is deemed to carry out the will of a Supreme Deity (Bhikkhu Thittila).

The Buddha taught that all conditioned things have three characteristics. Impermanence (annica), Suffering or Unsatisfactoriness (dukkha), and selflessness or non-substantiality (anatta). These three basic facts were first found and formulated over 2500 years ago by the Buddha. They are designated in Buddhist terminology as Tillakana. Of the three, the first and third apply, directly to inanimate existence as well as to the animate existence. The second characteristic suffering is of course only an experience of the animate. A person who fails to comprehend these three fundamental characteristics regard that which is impermanent as permanent, and that which is unsatisfactory as satisfactory and the selfless as possessing an unchanging immutable self (Nyanaponika). The Buddha attributed these misconceived tendencies to ignorance which in Pali means avijja. being ignorant of our own true nature, and of the true nature of the things around us, we engage in actions based on these delusions, accumulating kamma which keeps us in bondage to the cycle of birth and death. Therefore, ignoring and distorting the three basic facts ultimately leads only to frustration, disappointment and despair, and we must see things as they really are consistently in the light of the three characteristics. Life can only be correctly understood if these three basics are comprehended in that manner. It is through clear comprehension of these fundamental characteristics that wisdom (panna) arises.

Another core philosophy of Buddhism, which the Buddha himself discovered and revealed to the world, were the Four Noble Truths. In propounding it, the Buddha did not claim any divine authority as the Four Noble Truths were based upon his insightful observation and pure reasoning and they can easily be ascertained and validated by any one with discernment.

According to the Majhima Nikaya “The Noble truths were well expounded Dhamma by the Exalted One, to be self realized, with immediate fruit, inviting investigation, leading on to Nibbana, to be comprehended by the wise, each for himself.”.

It is said that the Buddha repeatedly referred to the Four Noble Truths in his discourses, throughout his life time, continually expanding and clarifying its meaning. Walpola Rahula states the heart of the Buddha’s teaching lies in the Four Noble Truths which he expounded in his very first sermon to the five ascetics, at Isipathana in Benares. Although, he referred to the Four Noble Truths briefly in his first sermon, they are innumerable places where this fundamental doctrine has been explained over and again with greater detail and in different ways.

The Four Noble Truths are as follows. 1. The truth of Dukkha (suffering, or unsatisfactoriness) 2. The truth of the origin of Dukkha. 3, The truth of the cessation of Dukkha. 4. The truth of the path leading to the cessation of Dukkha. The first three represent the philosophy of Buddhism, while the fourth represents the ethics of Buddhism in conformity with that philosophy.

The First Noble Truth which explains the nature of Dukkha has the following three aspects. (a). The patent and latent physical and mental suffering associated with birth, old age, illness and death. (b). The anxiety or stress of trying to cling to things that are constantly changing. (c). basic unsatisfactoriness pervading all forms of existence, due to the fact that all forms of life are changing, impermanent and without any core or substance.

The central importance of Dukkha in Buddhist philosophy has made some thinkers to treat Buddhism as pessimistic. However, it should be stated the emphasis on Dukkha is not intended to present a pessimistic view of life, but rather to present a realistic and practical assessment of the human condition. All beings must experience suffering and pain at some point in their lives, including the inevitable suffering of illnesses, aging and death.

As enunciated in the First Noble truth, life is full of suffering without exception. From the cradle to the grave, wherever there is life however, smoothly or abundly it may flow, there is suffering. In which ever direction we turn our eyes or wherever we direct our minds there is one vast spectacle of of suffering, unhappiness and unsatisfactorinss. That is what confronts our vision everyday. The rich and the poor, the high and the low and even the man who occupies an exalted position must experience and undergo his share of joys and griefs. In our brief existence on this earth, even though seeming plenty abounds in some of our prosperous homes, glamour of riches and splendor of our living will vanish once our loved one is taken away.

The Second Noble truth explains the reason for suffering. According to it, desire or craving (thanna) is the root cause of suffering. Craving (thanna) is conditioned by ignorance (avijja). Craving is a powerful mental force latent in all and is the chief cause of most of the ills of life. It is this craving, gross or subtle, that leads to repeated births in samsara and that which makes us cling to all forms of life. Third Noble truth is the complete cessation of dukkha. It is the complete and total annihilation, dissolution, forsaking, renunciation, liberation and detachment from it.

The Fourth Noble Truth is the path leading to cessation of suffering which is known as Noble Eightfold path or the middle path. Namely Right Understanding, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mndfulness, and the Right Concentration. This path was in existence regardless of the birth of the Buddha. The Buddha was however the first person to put them in coherent and proper order and brought them to the central focus by the suggesting of a practical approach to resolve them. The Four Noble Truths encapsulate all of Buddhist philosophy. Without a proper understanding of the Four Noble Truths it is impossible to fully integrate the concepts and practices of Buddhism into our daily lives.

Another central concept of Buddhism is kamma. Word karma literally means action and its result is called vipaka though generally the word kamma is used to cover both actions and results. Nevertheless, all actions are not considered karma. The word simply denotes all volitional, intentional and wilful acts, and not involuntary or mechanical actions. These volitional acts may be wholesome (kusala), that is morally good or morally bad (akusala), or morally (neutral). Neutral karma has no moral consequence either because very nature of action or because it is done unintentionally or involuntarily. Actions can be physical, verbal or mental. In other words, the word karma denotes all volitional activities, which find expression in thought, speech and physical deeds, which may be wholesome or unwholesome.

The first two verses of the Dhammapada succinctly state thus: “Mind foreruns all conditions, they are mind made. If one speaks or acts with a wicked mind, because of that suffering follows one, even as the wheel follows the hoof of the draught ox. If one speaks or acts with a good mind, because of that happiness follows one” (Ven. Narada). Therefore, it is evident that in the working of karma it is the mind which plays the dominant role.

The Karma is the law of nature, which applies to all beings irrespective of whether they are Buddhists or not. The mental qualities which motivate a person to resort to a particular action will determine the moral quality of the action. In other words, Karma simply means that what we do, we become. All our actions are bound to produce corresponding consequences. Even If we do not immediately experience the consequences they will inevitably rebound back to us as soon as time and conditions are conducive. It is important to remember, whatever we have earned in life is what we earned. We ourselves are responsible for our own happiness and misery. We are the architects of our own fate.

Most of the pleasant and unpleasant things that we experience in this life represent the ripening of actions committed mainly in the past lives. It is believed that those consequences of kamma are programmed into us from birth. Consequences whether good or bad they are the fruits we deserve. Kamma is an immutable law of cause and effect, we cannot easily avoid the consequences and we must them as our just rewards.

When we look around we see the truth of cause and effect. Every action, no matter how insignificant, produces an effect. Every effect in its turn becomes a cause and produces still further effects. Therefore, it is meaningless to inquire for a first cause. First cause is inconceivable and incomprehensible. Cause and effect are cyclical.The origin of the universe, like that of every individual person or thing in it dependency upon the chain of previous causes, which goes on and on in an endless cycle of births earth and rebirth. This is the principle dependent origination or paticca-samuppada.



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The invisible crisis: How tour guide failures bleed value from every tourist

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(Article 04 of the 04-part series on Sri Lanka’s tourism stagnation)

If you want to understand why Sri Lanka keeps leaking value even when arrivals hit “record” numbers, stop staring at SLTDA dashboards and start talking to the people who face tourists every day: the tour guides.

They are the “unofficial ambassadors” of Sri Lankan tourism, and they are the weakest, most neglected, most dysfunctional link in a value chain we pretend is functional. Nearly 60% of tourists use guides. Of those guides, 57% are unlicensed, untrained, and invisible to the very institutions claiming to regulate quality. This is not a marginal problem. It is a systemic failure to bleed value from every visitor.

The Invisible Workforce

The May 2024 “Comprehensive Study of the Sri Lankan Tour Guides” is the first serious attempt, in decades, to map this profession. Its findings should be front-page news. They are not, because acknowledging them would require admitting how fundamentally broken the system is. The official count (April 2024): SLTDA had 4,887 licensed guides in its books:

* 1,892 National Guides (39%)

* 1,552 Chauffeur Guides (32%)

* 1,339 Area Guides (27%)

* 104 Site Guides (2%)

The actual workforce: Survey data reveals these licensed categories represent only about 75% of people actually guiding tourists. About 23% identify as “other”; a polite euphemism for unlicensed operators: three-wheeler drivers, “surf boys,” informal city guides, and touts. Adjusted for informal operators, the true guide population is approximately 6,347; 32% National, 25% Chauffeur, 16% Area, 4% Site, and 23% unlicensed.

But even this understates reality. Industry practitioners interviewed in the study believe the informal universe is larger still, with unlicensed guides dominating certain tourist hotspots and price-sensitive segments. Using both top-down (tourist arrivals × share using guides) and bottom-up (guides × trips × party size) estimates, the study calculates that approximately 700,000 tourists used guides in 2023-24, roughly one-third of arrivals. Of those 700,000 tourists, 57% were handled by unlicensed guides.

Read that again. Most tourists interacting with guides are served by people with no formal training, no regulatory oversight, no quality standards, and no accountability. These are the “ambassadors” shaping visitor perceptions, driving purchasing decisions, and determining whether tourists extend stays, return, or recommend Sri Lanka. And they are invisible to SLTDA.

The Anatomy of Workforce Failure

The guide crisis is not accidental. It is the predictable outcome of decades of policy neglect, regulatory abdication, and institutional indifference.

1. Training Collapse and Barrier to Entry Failure

Becoming a licensed National Guide theoretically requires:

* Completion of formal training programmes

* Demonstrated language proficiency

* Knowledge of history, culture, geography

* Passing competency exams

In practice, these barriers have eroded. The study reveals:

* Training infrastructure is inadequate and geographically concentrated

* Language requirements are inconsistently enforced

* Knowledge assessments are outdated and poorly calibrated

* Continuous professional development is non-existent

The result: even licensed guides often lack the depth of knowledge, language skills, or service standards that high-yield tourists expect. Unlicensed guides have no standards at all. Compare this to competitors. In Mauritius, tour guides undergo rigorous government-certified training with mandatory refresher courses. The Maldives’ resort model embeds guide functions within integrated hospitality operations with strict quality controls. Thailand has well-developed private-sector training ecosystems feeding into licensed guide pools.

2. Economic Precarity and Income Volatility

Tour guiding in Sri Lanka is economically unstable:

* Seasonal income volatility: High earnings in peak months (December-March), near-zero in low season (April-June, September)

* No fixed salaries: Most guides work freelance or commission-based

* Age and experience don’t guarantee income: 60% of guides are over 40, but earnings decline with age due to physical demands and market preference for younger, language-proficient guides

* Commission dependency: Guides often earn more from commissions on shopping, gem purchases, and restaurant referrals than from guiding fees

The commission-driven model pushes guides to prioritise high-commission shops over meaningful experiences, leaving tourists feeling manipulated. With low earnings and poor incentives, skilled guides exist in the profession while few new entrants join. The result is a shrinking pool of struggling licensed guides and rising numbers of opportunistic unlicensed operators.

3. Regulatory Abdication and Unlicensed Proliferation

Unlicensed guides thrive because enforcement is absent, economic incentives favour avoiding fees and taxes, and tourists cannot distinguish licensed professionals from informal operators. With SLTDA’s limited capacity reducing oversight, unregistered activity expands. Guiding becomes the frontline where regulatory failure most visibly harms tourist experience and sector revenues in Sri Lanka.

4. Male-Dominated, Ageing, Geographically Uneven Workforce

The guide workforce is:

* Heavily male-dominated: Fewer than 10% are women

* Ageing: 60% are over 40; many in their 50s and 60s

* Geographically concentrated: Clustered in Colombo, Galle, Kandy, Cultural Triangle—minimal presence in emerging destinations

This creates multiple problems:

* Gender imbalance: Limits appeal to female solo travellers and certain market segments (wellness tourism, family travel with mothers)

* Physical limitations: Older guides struggle with demanding itineraries (hiking, adventure tourism)

* Knowledge ossification: Ageing workforce with no continuous learning rehashes outdated narratives, lacks digital literacy, cannot engage younger tourist demographics

* Regional gaps: Emerging destinations (Eastern Province, Northern heritage sites) lack trained guide capacity

1. Experience Degradation Lower Spending

Unlicensed guides lack knowledge, language skills, and service training. Tourist experience degrades. When tourists feel they are being shuttled to commission shops rather than authentic experiences, they:

* Cut trips short

* Skip additional paid activities

* Leave negative reviews

* Do not return or recommend

The yield impact is direct: degraded experiences reduce spending, return rates, and word-of-mouth premium.

2. Commission Steering → Value Leakage

Guides earning more from commissions than guiding fees optimise for merchant revenue, not tourist satisfaction.

This creates leakage: tourism spending flows to merchants paying highest commissions (often with foreign ownership or imported inventory), not to highest-quality experiences.

The economic distortion is visible: gems, souvenirs, and low-quality restaurants generate guide commissions while high-quality cultural sites, local artisan cooperatives, and authentic restaurants do not. Spending flows to low-value, high-leakage channels.

3. Safety and Security Risks → Reputation Damage

Unlicensed guides have no insurance, no accountability, no emergency training. When tourists encounter problems, accidents, harassment, scams, there is no recourse. Incidents generate negative publicity, travel advisories, reputation damage. The 2024-2025 reports of tourists being attacked by wildlife at major sites (Sigiriya) with inadequate safety protocols are symptomatic. Trained, licensed guides would have emergency protocols. Unlicensed operators improvise.

4. Market Segmentation Failure → Yield Optimisation Impossible

High-yield tourists (luxury, cultural immersion, adventure) require specialised guide-deep knowledge, language proficiency, cultural sensitivity. Sri Lanka cannot reliably deliver these guides at scale because:

* Training does not produce specialists (wildlife experts, heritage scholars, wellness practitioners)

* Economic precarity drives talent out

* Unlicensed operators dominate price-sensitive segments, leaving limited licensed capacity for premium segments

We cannot move upmarket because we lack the workforce to serve premium segments. We are locked into volume-chasing low-yield markets because that is what our guide workforce can provide.

The way forward

Fixing Sri Lanka’s guide crisis demands structural reform, not symbolic gestures. A full workforce census and licensing audit must map the real guide population, identify gaps, and set an enforcement baseline. Licensing must be mandatory, timebound, and backed by inspections and penalties. Economic incentives should reward professionalism through fair wages, transparent fees, and verified registries. Training must expand nationwide with specialisations, language standards, and continuous development. Gender and age imbalances require targeted recruitment, mentorship, and diversified roles. Finally, guides must be integrated into the tourism value chain through mandatory verification, accountability measures, and performancelinked feedback.

The Uncomfortable Truth

Can Sri Lanka achieve high-value tourism with a low-quality, largely unlicensed guide workforce? The answer is NO. Unambiguously, definitively, NO. Sri Lanka’s guides shape tourist perceptions, spending, and satisfaction, yet the system treats them as expendable; poorly trained, economically insecure, and largely unregulated. With 57% of tourists relying on unlicensed guides, experience quality becomes unpredictable and revenue leaks into commission-driven channels.

High-yield markets avoid destinations with weak service standards, leaving Sri Lanka stuck in low-value, volume tourism. This is not a training problem but a structural failure requiring regulatory enforcement, viable career pathways, and a complete overhaul of incentives. Without professionalising guides, high-value tourism is unattainable. Fixing the guide crisis is the foundation for genuine sector transformation.

The choice is ours. The workforce is waiting.

This concludes the 04-part series on Sri Lanka’s tourism stagnation. The diagnosis is complete. The question now is whether policymakers have the courage to act.

For any concerns/comments contact the author at saliya.ca@gmail.com

(The writer, a senior Chartered Accountant and professional banker, is Professor at SLIIT, Malabe. The views and opinions expressed in this article are personal.)

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Recruiting academics to state universities – beset by archaic selection processes?

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by Kaushalya Perera

Time has, by and large, stood still in the business of academic staff recruitment to state universities. Qualifications have proliferated and evolved to be more interdisciplinary, but our selection processes and evaluation criteria are unchanged since at least the late 1990s. But before I delve into the problems, I will describe the existing processes and schemes of recruitment. The discussion is limited to UGC-governed state universities (and does not include recruitment to medical and engineering sectors) though the problems may be relevant to other higher education institutions (HEIs).

How recruitment happens currently in SL state universities

Academic ranks in Sri Lankan state universities can be divided into three tiers (subdivisions are not discussed).

* Lecturer (Probationary)

recruited with a four-year undergraduate degree. A tiny step higher is the Lecturer (Unconfirmed), recruited with a postgraduate degree but no teaching experience.

* A Senior Lecturer can be recruited with certain postgraduate qualifications and some number of years of teaching and research.

* Above this is the professor (of four types), which can be left out of this discussion since only one of those (Chair Professor) is by application.

State universities cannot hire permanent academic staff as and when they wish. Prior to advertising a vacancy, approval to recruit is obtained through a mind-numbing and time-consuming process (months!) ending at the Department of Management Services. The call for applications must list all ranks up to Senior Lecturer. All eligible candidates for Probationary to Senior Lecturer are interviewed, e.g., if a Department wants someone with a doctoral degree, they must still advertise for and interview candidates for all ranks, not only candidates with a doctoral degree. In the evaluation criteria, the first degree is more important than the doctoral degree (more on this strange phenomenon later). All of this is only possible when universities are not under a ‘hiring freeze’, which governments declare regularly and generally lasts several years.

Problem type 1

Archaic processes and evaluation criteria

Twenty-five years ago, as a probationary lecturer with a first degree, I was a typical hire. We would be recruited, work some years and obtain postgraduate degrees (ideally using the privilege of paid study leave to attend a reputed university in the first world). State universities are primarily undergraduate teaching spaces, and when doctoral degrees were scarce, hiring probationary lecturers may have been a practical solution. The path to a higher degree was through the academic job. Now, due to availability of candidates with postgraduate qualifications and the problems of retaining academics who find foreign postgraduate opportunities, preference for candidates applying with a postgraduate qualification is growing. The evaluation scheme, however, prioritises the first degree over the candidate’s postgraduate education. Were I to apply to a Faculty of Education, despite a PhD on language teaching and research in education, I may not even be interviewed since my undergraduate degree is not in education. The ‘first degree first’ phenomenon shows that universities essentially ignore the intellectual development of a person beyond their early twenties. It also ignores the breadth of disciplines and their overlap with other fields.

This can be helped (not solved) by a simple fix, which can also reduce brain drain: give precedence to the doctoral degree in the required field, regardless of the candidate’s first degree, effected by a UGC circular. The suggestion is not fool-proof. It is a first step, and offered with the understanding that any selection process, however well the evaluation criteria are articulated, will be beset by multiple issues, including that of bias. Like other Sri Lankan institutions, universities, too, have tribal tendencies, surfacing in the form of a preference for one’s own alumni. Nevertheless, there are other problems that are, arguably, more pressing as I discuss next. In relation to the evaluation criteria, a problem is the narrow interpretation of any regulation, e.g., deciding the degree’s suitability based on the title rather than considering courses in the transcript. Despite rhetoric promoting internationalising and inter-disciplinarity, decision-making administrative and academic bodies have very literal expectations of candidates’ qualifications, e.g., a candidate with knowledge of digital literacy should show this through the title of the degree!

Problem type 2 – The mess of badly regulated higher education

A direct consequence of the contemporary expansion of higher education is a large number of applicants with myriad qualifications. The diversity of degree programmes cited makes the responsibility of selecting a suitable candidate for the job a challenging but very important one. After all, the job is for life – it is very difficult to fire a permanent employer in the state sector.

Widely varying undergraduate degree programmes.

At present, Sri Lankan undergraduates bring qualifications (at times more than one) from multiple types of higher education institutions: a degree from a UGC-affiliated state university, a state university external to the UGC, a state institution that is not a university, a foreign university, or a private HEI aka ‘private university’. It could be a degree received by attending on-site, in Sri Lanka or abroad. It could be from a private HEI’s affiliated foreign university or an external degree from a state university or an online only degree from a private HEI that is ‘UGC-approved’ or ‘Ministry of Education approved’, i.e., never studied in a university setting. Needless to say, the diversity (and their differences in quality) are dizzying. Unfortunately, under the evaluation scheme all degrees ‘recognised’ by the UGC are assigned the same marks. The same goes for the candidates’ merits or distinctions, first classes, etc., regardless of how difficult or easy the degree programme may be and even when capabilities, exposure, input, etc are obviously different.

Similar issues are faced when we consider postgraduate qualifications, though to a lesser degree. In my discipline(s), at least, a postgraduate degree obtained on-site from a first-world university is preferable to one from a local university (which usually have weekend or evening classes similar to part-time study) or online from a foreign university. Elitist this may be, but even the best local postgraduate degrees cannot provide the experience and intellectual growth gained by being in a university that gives you access to six million books and teaching and supervision by internationally-recognised scholars. Unfortunately, in the evaluation schemes for recruitment, the worst postgraduate qualification you know of will receive the same marks as one from NUS, Harvard or Leiden.

The problem is clear but what about a solution?

Recruitment to state universities needs to change to meet contemporary needs. We need evaluation criteria that allows us to get rid of the dross as well as a more sophisticated institutional understanding of using them. Recruitment is key if we want our institutions (and our country) to progress. I reiterate here the recommendations proposed in ‘Considerations for Higher Education Reform’ circulated previously by Kuppi Collective:

* Change bond regulations to be more just, in order to retain better qualified academics.

* Update the schemes of recruitment to reflect present-day realities of inter-disciplinary and multi-disciplinary training in order to recruit suitably qualified candidates.

* Ensure recruitment processes are made transparent by university administrations.

Kaushalya Perera is a senior lecturer at the University of Colombo.

(Kuppi is a politics and pedagogy happening on the margins of the lecture hall that parodies, subverts, and simultaneously reaffirms social hierarchies.)

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Talento … oozing with talent

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Talento: Gained recognition as a leading wedding and dance band

This week, too, the spotlight is on an outfit that has gained popularity, mainly through social media.

Last week we had MISTER Band in our scene, and on 10th February, Yellow Beatz – both social media favourites.

Talento is a seven-piece band that plays all types of music, from the ‘60s to the modern tracks of today.

The band has reached many heights, since its inception in 2012, and has gained recognition as a leading wedding and dance band in the scene here.

The members that makeup the outfit have a solid musical background, which comes through years of hard work and dedication

Their portfolio of music contains a mix of both western and eastern songs and are carefully selected, they say, to match the requirements of the intended audience, occasion, or event.

Although the baila is a specialty, which is inherent to this group, that originates from Moratuwa, their repertoire is made up of a vast collection of love, classic, oldies and modern-day hits.

The musicians, who make up Talento, are:

Prabuddha Geetharuchi:

Geilee Fonseka: Dynamic and charismatic vocalist

Prabuddha Geetharuchi: The main man behind the band Talento

(Vocalist/ Frontman). He is an avid music enthusiast and was mentored by a lot of famous musicians, and trainers, since he was a child. Growing up with them influenced him to take on western songs, as well as other music styles. A Peterite, he is the main man behind the band Talento and is a versatile singer/entertainer who never fails to get the crowd going.

Geilee Fonseka (Vocals):

A dynamic and charismatic vocalist whose vibrant stage presence, and powerful voice, bring a fresh spark to every performance. Young, energetic, and musically refined, she is an artiste who effortlessly blends passion with precision – captivating audiences from the very first note. Blessed with an immense vocal range, Geilee is a truly versatile singer, confidently delivering Western and Eastern music across multiple languages and genres.

Chandana Perera (Drummer):

His expertise and exceptional skills have earned him recognition as one of the finest acoustic drummers in Sri Lanka. With over 40 tours under his belt, Chandana has demonstrated his dedication and passion for music, embodying the essential role of a drummer as the heartbeat of any band.

Harsha Soysa:

(Bassist/Vocalist). He a chorister of the western choir of St. Sebastian’s College, Moratuwa, who began his musical education under famous voice trainers, as well as bass guitar trainers in Sri Lanka. He has also performed at events overseas. He acts as the second singer of the band

Udara Jayakody:

(Keyboardist). He is also a qualified pianist, adding technical flavour to Talento’s music. His singing and harmonising skills are an extra asset to the band. From his childhood he has been a part of a number of orchestras as a pianist. He has also previously performed with several famous western bands.

Aruna Madushanka:

(Saxophonist). His proficiciency in playing various instruments, including the saxophone, soprano saxophone, and western flute, showcases his versatility as a musician, and his musical repertoire is further enhanced by his remarkable singing ability.

Prashan Pramuditha:

(Lead guitar). He has the ability to play different styles, both oriental and western music, and he also creates unique tones and patterns with the guitar..

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