Opinion
Buddhist theatre in South Asia and beyond
By Syed Jamil Ahmed, PhD
Considerable research conducted by renowned Orientalists such as Moriz Winternitz, Heinrich Lüders, Arthur Berriedale Keith, Sylvain Lévi and Sten Konow between the 1880s and 1960s have established that between the 1st century CE to the 7th century CE, a tradition of Buddhist theatre flourished in South Asia. This tradition, generated by a host of Buddhist scholars and practitioners, is an important source for the study of the indigenous theatre not only of Bangladesh, but also of Pakistan and Afghanistan. The problem with Bangladesh is that very few scholars and practitioners engaged with theatre demonstrate any interest in the tradition. Consequently, the Indian State, media and academia have exerted their hold on the tradition to such an extent that the world recognises ancient Buddhist theatre in South Asia as an exclusive intellectual terrain of modern India. Although Bangladesh can lay a rightful claim to the tradition, it has failed to do so, mostly because the State, media and academia in Bangladesh are hardly enthusiastic regarding the non-Islamic past of Bangladesh. This piece presents a summary of current research on ancient Buddhist theatre in South Asia, in order to serve as a catalyst that hopefully will trigger enough interest in establishing Bangladesh’s rightful claim to its Buddhist past.
Existing evidence indicates that Aśvaghoşa (c. 80-150 CE) was not only the earliest Buddhist playwright, but also the earliest Sanskrit playwright in South Asia. He was a renowned Buddhist philosopher and poet at the court of Kushan emperor Kanişka, whose capital was situated in Puruşapura (what now is Peshawar in Pakistan). Another important playwright from the 5th century CE was Chandragomin. It is now certain that he was not only a famous Buddhist scholar-monk renowned for his work on Sanskrit grammar but also the composer of a play titled Lokānanda. As the famous Buddhist traveler-monk Yijing (I-Tsing) observed, he was from the eastern part of South Asia. Other scholars are in agreement that the eastern region referred to was ancient Bengal. Besides these two playwrights, scholars also believe that a mysterious Buddhist acharya named Rāhula composed a treatise on theatre (nāţya), which is now completely lost. It is also argued that Buddhist theatre beginning with Aśvaghoşa in the first century CE, down to Emperor Harşavardhana in the 7th century CE, was not only well-developed theoretically but was also quite popular among the people. When an exact accounting is done, the corpus of Buddhist plays is found to include the following eight texts, one extant in original, one in translation, five in fragments, while one has been completely lost. Given below is a brief account of these works.
1. Śāriputra-prakaraņa (a play in 9 acts) by Aśvaghoşa. Only fragments of the last two acts are extant. Recovered by Lüders at Turfan in Tarim Basin, in 1911, the play is based on the legend of Śāriputra and Maudgalyāyana ordaining as monks under the Buddha, as related in the Mahāvagga of the Vinayapiţaka. As shown in the last two acts of the play, Śāriputra has an interview with Aśvajit, the Buddha’s first disciple. Then he engages in a conversation with his friend the Vidūşaka (jester), on the merits of the teachings of Gautama Buddha. The Vidūşaka advises Śāriputra against accepting Buddhist teachings, since Śāriputra is a Brahman and the Buddha hails from the kştriya (warrior) caste. But Śāriputra rejects the Vidūşaka’s argument on the ground that the Vaidya (physician) is capable of healing the sick despite belonging to a low social caste. Next, when he meets his dear friend Maudgalyāyana, the latter enquires as to why Śāriputra appears radiant. Śāriputra informs Maudgalyāyana about the Buddha and his teachings, and they both decide to seek refuge in Buddhism. The Buddha receives them warmly and foretells that the two will be the highest in knowledge and magic power among his disciples. At the end of the play, Gautam Buddha and Śāriputra engage in a philosophical dialogue which rejects the belief in a permanent self (ātmā).
2. Fragment of a play, possibly a nāţaka, with allegorical characters such as Buddhi (Wisdom), Dhŗti (Firmness) and Kīrti (Fame). It was found at Turfan in Tarim Basin, but the playwright’s name is unavailable. Nevertheless, because the fragment has been recovered with Śāriputra-prakaraņa and because it demonstrates remarkable linguistic similarity with the same play, it is believed that the playwright of this fragment is also Aśvaghoşa. The fragment shows the three allegorical characters conversing in Sanskrit. At one stage, the Buddha enters the stage. It is uncertain whether he engages in a dialogue with the allegorical characters, because the play is fragmented at this point.
3. Fragment of another play that appears to be a prakaraņa like the Mŗcchakaţikā by Shudraka. It was also recovered at Turfan. The author remains unknown but this too is believed to have been authored by Aśvaghoşa. The characters of the play are a heterogenous lot: a courtesan named Magadhabati, a Vidūşaka named Komudhagandha, a hero named Somadatta, a rogue named Duşţa, a prince named Dhanananjaya, a maid-servant, Śāriputra and Maudgalyāyana. One scene of the play takes place at Magadhabati’s home and another at a park. The play also mentions a festival held at a hilltop.
4. Rāşţapāla-nāţaka by Aśvaghoşa, which has disappeared completely, but its existence is confirmed by references found in a Chinese translation of Sri Dharma-piţaka-sampradāya Nidāna (472 AD), titled Fu fa tsang yin yüan ch’üan, and two other Buddhist liturgical texts. The plot was possibly based on the Raţţhapālasutta in the Majjhimanikāya, showing how Raţţhapāla, after renouncing worldly life to become a monk, could not be enticed back to worldly life even with heaps of gold and alluring advances of his ex-wives. As recounted in Fu fa tsang yin yüan ch’üan, a performance of the play, in which Aśvaghoşa himself conducted the orchestra, was so successful that five hundred kştriyas renounced worldly life to become Buddhist monks. In order to make sure that such a mass exodus is not repeated, the king of Pataliputra forbade all future performance of the play.
5. Lokānanda-nāţaka by Chandragomin, a play in five acts composed in the 5th century CE. The original text in Sanskrit has disappeared. In the first half of the 14th century, the play was translated from Sanskrit into Tibetan in Kathmandu. Michael Hahn used the Tibetan version to translate it in German in 1974, and in English in 1987 as Joy for the World. The play shows how Prince Maṇicūḍa (later the king) of Sāketa, who is gifted with a benevolence-showering jewel implanted on the crown of his head, sacrifices all his possessions including his kingdom – and even his wife and son – in order to remain steadfast to his commitment to munificence. He dies when he sacrifices even the jewel implanted on his head to a wicked Brahmin, but is revived by the gods because of his commitment to munificence.
6. Nāgānanda-nāţaka, a play in five acts attributed to Emperor Harşavardhana (reigned 606 – 648 CE). It is based on King Jimutavåhana’s self-sacrifice to save the Nagas (a race of semi-divine half-serpent beings who live in the underworld). The play is still extant in original Sanskrit. Nāgānanda-nāţaka may demonstrate signs of Buddhist lineage superficially, but a close reading demonstrates that its religio-philosophical inclination is a curious blend of Hinduism and Buddhism.
7. Maitreyasamiti-nāţaka (lit. “Encounter with Maitreya”), a play in 27 acts bearing a Sanskrit title but written in the language known as Tocharian A. Quite a few fragments of the play were recovered from Turfan and Yanqi (Tarim Basin), all dated to the 8th century CE. Maitreyasamiti-nāţaka is based on Buddha Maitreya, the future saviour of the world. An Old Uyghur translation of the Tocharian text, dated to the 10th century CE, has also been recovered.
8. In 2007, fragment of an unnamed another play was recovered in Afghanistan and has been published by Uwe Hartmann. The recovered fragment shows that it was composed in Sanskrit and Prakrit, in prose as well as verse. It appears to indicate dialogue among three characters: Vidūşaka, King, and Minister.
The significance of the corpus of Buddhist plays is immense. Firstly, it indicates that the genesis of theatre in South Asia is well before the 2nd century CE, because when Aśvaghoşa emerged as a playwright at this juncture, he was already well-adapted to the craftsmanship of playwriting, and appears to have inherited a long tradition that flourished before him. Secondly, and more importantly for Bangladesh, ‘the genesis of theatre in the country can now be firmly pushed back to the 5th century CE, since we have Lokānanda-nāţaka as a piece of ‘hard’ evidence. It may be recalled that hitherto, the earliest evidence of theatre in ancient Bengal was dated to the 8th-10th century, as ascertained by the occurrence of the term ‘Buddha-nāţaka’ in a caryā song by Vīnā-pāda. Thirdly, by the 10th century CE, Buddhist theatre appears to have generated the growth of a lively world of performance not only in what today is Bangladesh, India, Pakistan and Afghanistan, but also in Central Asia. Indeed, the Silk Road was key to this transmission. As I argue elsewhere, Buddhist dramaturgy also ‘travelled’ to Tibet, where it was rejected by Vajrayana Buddhism. However, nurtured by Mahayana Buddhism, it prospered in the Tarim Basin and the adjoining oases kingdoms, where it was transmuted into Buddhist plays in Tokharian and Khotanese Saka. These plays were produced during Buddhist festivals in Khotan and Kocho, at mass public gatherings in the vicinity of temples. The Khotanese Buddhist theatre may have met with a sad demise at the hands of the Muslim Kara-Khanid rulers. Nevertheless, Tokharian Buddhist plays, possibly performed in pavilions in temple precincts, travelled on to the Northern Song empire (China), and were further transformed to give rise to zaji, and the performance pavilions such as those in temple compounds located in Shanxi and Zhejiang provinces in China. Towards the end of the T’ang period and during the political upheavals of the 10th century, when Buddhism lost favour of the state, and subsequently in early 11th century, when the Muslims began to control the Silk Road in central Asia, all traces of Buddhist plays were erased by neo-Confucianism and Taoism. Nevertheless, the performances continued to live in transmuted forms.
Laying aside the ‘scholarly’ importance for the academics to ponder over, it is important to turn to Lokānanda-nāţaka, the miracle-recounting Buddhist play from ancient Bangladesh, to recognise that its significance extends beyond that of a heritage object preserved in museums. Let us begin by acknowledging that miracles have been recounted in all major religions, such as Islam, Christianity, Hinduism, Jainism and Buddhism. It is pointless to argue about the validity of any of these miracles, for their worth are embedded deep in the belief system of the devotees. Instead, I argue that a particular significance of Lokānanda-nāţaka lies in its validity as a root paradigm. As the cultural anthropologist Victor Turner explains in Dramas, Fields, and Metaphors: Symbolic Action in Human Society, root paradigms are not univocal concepts nor stereotyped guidelines, but extend beyond the cognitive and the moral to the existential domain.
Paradigms of this fundamental sort reach down to irreducible life stances of individuals, passing beneath conscious prehension to a fiduciary hold on what they sense to be axiomatic values, matters literally of life or death. Root paradigms emerge in life crises, whether of groups or individuals, whether institutionalized or compelled by unforeseen events. One cannot then escape their presence or their consequences.
The root paradigm that Lokānanda-nāţaka posits is Maṇicūḍa’s commitment to munificence. Similar root paradigms may also be found in Raja Harishchandra’s sacrifices as projected in Hinduism and Prophet Ibrahim’s qurbani as articulated in Islam. Faced with endemic corruption in Bangladesh, to the extent that it is ranked 147th out of 180 countries in Transparency International’s Corruption Perception Index, perhaps we would do better if we draw on all the root-paradigms of munificence and sacrifices that our tradition offers us.
(The Daily Star/ANN)
Syed Jamil Ahmed, PhD is Honorary Professor at University of Dhaka and Theatre Director at Spardha: Independent Theatre Collective
Opinion
Security, perception, and trust: Sri Lanka’s delicate balancing act
Sri Lanka today stands at a sensitive crossroads where national security, economic recovery, and intercommunal trust intersect. Recent developments including heightened security measures around areas popular with Israeli tourists and the arrest of local youth under suspicion have sparked understandable concern, especially within the Muslim community. These reactions are not mere emotional outbursts. They reflect deeper anxieties about fairness, dignity, and equal treatment under the law.
At the same time, it would be a grave mistake to ignore the broader security environment. In the post-Easter Sunday attack reality, intelligence-led policing often operates in a preventive mode. Locations associated with foreign nationals, including Israeli visitors, have featured in past threat assessments as potential soft targets. In such circumstances, even routine inquiries can appear intrusive. This is the uncomfortable truth of modern counter-terrorism: it is cautious, sometimes heavy-handed, and frequently misunderstood by the very communities it seeks to protect.
Yet, security effectiveness ultimately depends on legitimacy. When segments of the population begin to believe that certain groups are being disproportionately scrutinised whether that perception is accurate or not public confidence erodes. A dangerous narrative is quietly taking root in parts of the Muslim community: that Israeli visitors are receiving heightened protection while local citizens, particularly Muslims, face heightened suspicion. Whether this reflects operational reality or perception alone, it must be addressed with urgency and transparency. In matters of security and social cohesion, perception often carries as much weight as fact.
Equally troubling is the risk of politicisation. Isolated incidents are already being amplified, reframed, and at times distorted to serve narrow political interests. Islamophobia remains a potent and dangerous weapon in the hands of opportunistic actors. When legitimate security concerns are conflated with communal targeting, or when routine policing is portrayed as systemic discrimination, the result is a toxic cycle of mistrust that benefits no one except those who wish to see Sri Lanka divided.
Sri Lanka cannot afford this trajectory.
Tourism remains a vital pillar of our economic recovery. Israeli tourists, like visitors from every other nation, contribute meaningfully to local economies, especially in Arugam Bay, Weligama, and the southern coast. Ensuring their safety is not a political concession; it is a basic sovereign responsibility. However, that responsibility must never be implemented in a manner that undermines the rights and dignity of Sri Lankan citizens.
The way forward demands balance, discipline, and foresight. Here are five practical steps that can help restore both security and trust;
First, strengthen communication.
When arrests or detentions occur under security-related suspicion, law enforcement agencies must explain the basis within legal limits, clearly and promptly. Silence creates a vacuum that speculation quickly fills. In the age of social media, every unexplained action becomes fertile ground for rumours. A short, factual statement can prevent days of damaging speculation.
Second, ensure operational professionalism.
Security operations must remain intelligence-driven rather than perception-driven. Officers on the ground need proper sensitisation training on the broader societal impact of their conduct. A question asked in the wrong tone, a stop conducted without explanation, or a detention perceived as arbitrary can damage community relations for years. Professionalism is not a weakness, it is the hallmark of effective policing in a diverse society.
Third, institutionalise community engagement.
Trust cannot be built reactively after tensions flare. It must be cultivated continuously through structured dialogue. The Muslim community has historically played a vital role in supporting national security efforts. That partnership must be nurtured, not weakened by avoidable missteps. Regular meetings between security agencies, community leaders, and civil society organisations can help identify problems early and prevent misunderstandings from escalating.
Fourth, craft a clear national narrative.
Sri Lanka must consistently and publicly reaffirm one simple principle: we protect all citizens and visitors alike equally under the law. Security is not selective; it is universal. Political leaders, religious figures, and media outlets must reinforce this message without ambiguity. Mixed signals only fuel suspicion.
Fifth, exercise political and media restraint.
Exploiting security incidents for short-term political gain whether by inflaming communal fears or by painting the state as either weak or biased is deeply irresponsible. Leadership at this moment requires maturity, not rhetoric.
The media, too, must resist the temptation to sensationalise. Responsible reporting is a national duty, not an optional extra.
Sri Lanka’s greatest strength has always been its remarkable ability to absorb
complexity without fracturing. We have emerged from a brutal civil war, survived the Easter Sunday tragedy, and navigated multiple economic crises. But this strength is not automatic. It must be actively maintained through wise policy, honest communication, and genuine inclusivity.
The current situation is not yet a crisis. It is, however, a clear warning. Handled with wisdom and fairness, it can become an opportunity to strengthen security practices, rebuild trust, and reinforce social cohesion. Mishandled, it risks deepening divides that both domestic extremists and external actors would be quick to exploit.
The real test before us is not whether we prioritise security or rights. The true challenge is whether we are capable of safeguarding both with fairness, clarity, and quiet confidence.
Sri Lanka has faced far greater tests in its history. What we need now is not more division, but renewed commitment to the values that have held this nation together: justice, equality, and mutual respect.
The choice is ours. Let us choose wisely.
By Mahil Dole SSP Rtd
Mahil Dole, SSP (Retired), is the former Head of the Counter-Terrorism Division of the State Intelligence Service of Sri Lanka, and has served as Head of the Sri Lankan Delegation at three BIMSTEC Security Conferences. With over 40 years of experience in policing and intelligence, he writes on regional security, interfaith relations, and geopolitical strategy.
Opinion
Lest we forget – III
The central part of Africa was privately owned by King Leopold II of Belgium. It was 76 times the size of Belgium, established in 1885, and called the ‘Free state of Congo’. All sorts of expatriate Belgian, South African and other European white folk ran the colony whose people, it was said, were treated as children at best and animals at worst. They were whipped, maimed and killed, at the drop of a hat. Many had their right arms cut off as punishment. There were also many white missionaries who were outraged. Initially, the natives were never taught to read or write. Then, there were also Arab slave dealers running a roaring slave trade, by raiding and decimating villages to capture the natives. It was literally the law of the jungle. There were over 250 tribes within the Congo.!
While many European countries were limiting their operations to the coastal areas of Africa, King Leopold’s minions, led by a Welsh -American agent called Henry Morton Stanley (of “Livingston I presume” fame), worked at the King’s behest to find the source of the Congo River and there discovered 200 miles of turbulent ‘Rapids’ after which there were miles and miles of calm water. So, it was Stanley who suggested that steamboats be dismantled and carried by cart roads upriver to be re-assembled and used for transportation. Many trading posts were established along the river. A railway line was also built. There was a French team of explorers, too.
Initially, the main products from Congo were Ivory and Rubber. Rubber sap came from vines and not from trees. After the pneumatic tire was invented by John Boyd Dunlop, in 1888, the demand for Rubber was even greater. The Congo Free State, now nicknamed the ‘Dark Continent’ by many writers who experienced the appalling conditions that the natives (savages) had to work under. In 1889, at the Paris Exhibition, commemorating hundred years after the French revolution, they even had a human Zoo from the colonies, displaying people, including from the Congo, in a so-called ‘natural’ or ‘primitive’ state. Writers such as Stanley himself and Joseph Conrad of ‘Lord Jim’ fame, wrote about the Congo and imperialism in The Heart of Darkness.
Although King Leopold never set foot in Congo, it was big money for him. There were a few others like the UK educated Frenchman Edward Dene Morel, a shipping clerk and a surveyor/activist named Roger Casement who noticed that trade was only one way from Congo. Goods from Antwerp, Belgium, to Congo, Africa, consisted mainly of arms, ammunition and manacles (handcuffs). That seemed rather odd. They wrote a report about it in 1904. The phrase ‘Human Rights’ was first used in these writings. Arthur Conan Doyl and the American writer, Mark Twain, too, commented about the appalling conditions that prevailed. It was then that the world suspected that all was not well in the dark continent and brutality of the King’s regime. The King then appointed a Commission of inquiry into the affairs of the Congo Free State. (Sounds familiar?)
Eventually, under international pressure, in 1908 the Belgian Government took over its running and the Congo ceased to be ‘private property’ of the King. The State of Free Congo became Belgian Congo. Interestingly, in 1915, high grade (65% pure) Uranium was discovered in the Shinkolobwe Mines in the Katanga Province in the Congo. It was from here that Uranium was supplied for the two Atom bombs dropped on Hiroshima and Nagasaki by the USA to end WWII. The world discovered that Congo was also mineral rich in Copper, Cobalt and Diamonds. The western world and the USA cast their greedy eyes on them.
In Belgian Congo, living conditions of the natives slightly improved as in a ‘normal’ colony. Now there were missionary schools which gave rise to educated elites who then started clamouring for independence from Belgium.
On 30th June,1960, Belgium, without much warning (lead time), granted independence to the country. It was now called the Democratic Republic of Congo (DRC). A Congolese activist Joseph Kasavubu was elected as President, while another charismatic young activist, by the name of Patrice Emery Lumumba, a one-time postal clerk from a rival political party, was elected as Prime Minister. Since they could not individually form a government, they had to go for a ‘Coalition’. At the Independence Day ceremony King Boudouin (a kinsman of King Leopold II) was in attendance.
He said, “The Independence of the Congo is formed by the outcome of the work of King Leopold II’s genius, undertaken by him with tenacious and continuous courage with Belgium’s perseverance.”
President Kasavubu made it a point to acknowledge and thank the Belgian Authorities for all they had done in the past.
Then Prime Minister Lumumba, who was not even scheduled to speak, stood up and recalled all the atrocities carried out by agents of Belgium. How the natives were controlled and impoverished. He spoke about white supremacy and exploitation. (An estimated 15 million were killed in the process while Belgium got rich.) He was only 35 years old.
He said “Although this independence was proclaimed today by agreement with Belgium, no Congolese will ever forget that independence was won in struggle. We are deeply proud of our struggle and our wounds are too fresh, too painful to be forgotten.”
“We have experienced forced labour in exchange for pay that did not allow us to satisfy our hunger, to clothe ourselves, to have decent lodgings or to bring up our children as dearly loved ones. Morning, noon and night, we were subjected to jeers, insults and blows because we were ‘Negroes’. We have not forgotten that the law was never the same for the White and the Black. That it was lenient to the one and cruel and inhuman to the other. Our lot was worse than death itself.”
Lumumba’s speech did not go down with the King and Belgian nation and the Western world. They were furious. From that day he became a marked man among the CIA and Belgian Intelligence. They plotted to assassinate him as he spoke up for the whole of Africa and not only Congo.
It seemed that independence was only on paper. Almost immediately afterwards the army, expecting quick changes, mutinied. Their leaders were still Belgian Officers with no change in their attitudes towards the natives. Many white Belgians fled the country and Belgium claimed that Belgians were at risk. Then the Belgian army moved, in without the permission of the new government. Almost simultaneously, the mineral rich Katanga, instigated by the mining companies, declared independence under the leadership of a pro Belgian Congolese politician Moise Tshombe as their head. Obviously, Belgium and the western world wanted to retain control of the mines which were the economic heart of DRC.
Lumumba appealed to the UN to intervene and send UN troops to get the Belgian forces to leave. The UN Secretary General, Dag Hammarskjold, under pressure of Western powers and the USA, refused such action. UN peacekeeping troops were sent with strict instructions to not interfere. Nikita, Krucheve of the USSR, called for the resignation of the Secretary General Hammarskjold, saying that he was pro Belgium. Lumumba had no alternative but to turn to Soviet Union for help.
This was during the height of the cold war. In the eyes of the USA, and the western world, Lumumba was confirmed to be a communist which he was not. He was only a nationalist. Looking at the declassified information, Allen Dulles, head of the Central Intelligence Agency (CIA) was authorised by President Eisenhower, for Lumumba to be eliminated. Lumumba’s CIA code name was ‘Satan’.
The country was in chaos. The rift between President Kasavubu and Prime Minister Lumumba widened. In early September, 1960, Kasavubu announced on radio that Lumumba had been sacked by him. A few days later Lumumba announced on radio that Kasavubu was sacked! However, there was a coup carried out by the army head Col. Mobutu, on14 September, 1960, to neutralise both politicians. It is now known that Mobutu was a CIA agent and was a secret supporter of President Kasavubu, the ‘Belgian puppet’.
Prime Minister Lumumba was put under house arrest. While the UN forces watched. He attempted to escape one night with his family, but was located by CIA and Belgian intelligence, captured by Mobutu’s forces, brutally beaten up in front of his wife and son and then imprisoned. A few days later he and two others were flown to an airfield in Katanga and killed by a firing squad. His body parts were subsequently dissolved in Sulfuric acid and destroyed, lest the Congolese rally round his burial place and make it a sort of mausoleum. He was still very popular among the people. Killed on 17 January, 1961, at the age of 36, two or three days before John Fitzgerald Kennedy (JFK) took oaths as the 35th President of the United States of America.
The declassified secret CIA documents and investigations by the Parliament of Brussels in 2001/2002 that the above action was planned in Washington and Brussels and executed in Africa. The incumbent police Commissioner, Gerrard Soete, who had been present at Lumumba’s execution and destruction had kept a tooth as a souvenir. This was returned to the family and buried with full honours.
One wonders where Congo and the rest of Africa would have been if Lumumba survived till JFK, another Charismatic young leader was appointed. Today, there are statues and roads named after Patrice Emery Lumumba in Congo and other parts of Africa and Brussels, Belgium. Patrice Lumumba Peoples’ Friendship University Moscow, to help nations to assist countries that had recently achieved independence from colonial powers was also established in 1960.
Col. Mobutu Sese Seko, ruled as a dictator for 32 long years. The name of Congo was changed to Zire (River), on 27th October 1971. After his overthrow in 1997, the country was known again as Democratic Republic of Congo (DRC).
What a shame!
God Bless America and no one else!
by Guwan Seeya
Opinion
Dulip F.R. Jayamaha, PC – “A man for all seasons”
Twelve months, still feels like yesterday. A void in our hearts and minds that could never be filled. The world changed the day I lost you and suddenly, every lesson you gave by example, made sense.
Thaththi was a man of integrity and character, wisdom and intelligence, honesty and simplicity and most importantly a man of unwavering faith in Jesus Christ. His smile, witty humour and his ability to converse with almost anyone regardless of their age or status, was no doubt a rarity that set him apart. It was often said, that Mr. Jayamaha had an answer to any question and a solution to every problem, offering his wisdom with a calm assurance that brought comfort to those around him. A sing song with a whiskey in his hand and impromptu piano sessions will always be the fondest memories to those who were lucky enough to know him as he truly was. In other words, as my late maternal grandfather described Thaththi as “a man for all seasons”.
Thaththi worked tirelessly to give us the best, showering us with fatherly love and made us feel like royalty. Whatever duty he undertook, he made sure he did it to the best of his ability, in both his personal and professional life. When the days’ work was completed he made sure that everything was meticulously put away to its place.
Thaththi held my hand when afraid, cheered me in victory and listened without judgement. He was a man of quiet strength, wisdom and unconditional love. He treasured Ammi in a quiet way and was an exemplary husband.
We watched old movies and were introduced to actors of his time, enjoyed walks on the road and on the beach, listened to his achievements and stories of old, and laughed a lot. A weekly swim at the SSC and the daily practice of Yoga was a discipline he maintained throughout his life. Music was also a form of relaxation to him and at times all four of us would take turns on the piano and the violin.
Thaththi was always ready for adventure and vacation. During the civil war conflict in Sri Lanka when local travel was restricted, our vacations were mostly overseas. We were privileged to have travelled abroad at a very young age and explored the world together. Strangely Thaththi never forced us to study. After school we would always be taken out to
visit family or friends, to a dinner or a concert. Shows at the Lionel Wendt and the annual Christmas concert by the Symphony Orchestra of SL and Shakes were regular events we attended together as a family.
He had a passion for recording life as it happened, always behind the JVC GR-AX27 vintage camcorder, quietly capturing the excitement of our most meaningful moments be it, birthday parties and Christmas parties organized at our home, first holy communion, holidays overseas and out of Colombo and ballet concerts where my sister and I performed at the Lionel Wendt under the guidance of the late aunty Oosha and even my cousins’ wedding to name a few. It was a time before Instagram, when moments weren’t shaped for an audience but simply captured for the joy of remembering.
He was blessed to have enjoyed the special moments when Akki and I completed our professional exams. He especially enjoyed the box seat at the Royal Albert Hall for the 25th Anniversary performance of The Phantom of the Opera as well as attending the final rehearsal of the Opening ceremony of the 2012 London Olympics, at which Akki was a volunteer dancer. Thaththi’s career in the legal profession began soon after the untimely demise of his late father Don Hector Nicholas Jayamaha Proctor SC & Notary Public. To Thaththi his profession was never about the number of cases or the clients, neither did he want to put up a sign board at his office.
All that mattered was the service he rendered, with commitment and dedication irrespective of who the client was. He was one of a kind that never insisted on pomp and pageantry. In my brief years at the office I was lucky to have been introduced to many of his colleagues, friends and clients and observed the strong relationships and trust he built with them, which was indeed remarkable.
Thaththi was one who never hesitated to share his knowledge with anyone seeking clarity on legal matters. A telephone call was all that took, to get my father initiating a conversation. To me it was a sign of humility and a gift of being able to give back without being afraid of losing anything. An abundance mindset we rarely see in today’s society. What else could one expect from a legal luminary with 56 years at the Bar. I am grateful to have had my apprenticeship under my own father’s guidance.
During his distinguished years of service, he was appointed Director of the Ceylon State Hardware Corporation in 1980 and later served as a Director of the Ceylon Petroleum Corporation, where he also held the position of Chairman of the Audit Committee from February 2002 to April 2004. He went on to become the first Chairman and Managing Director of Ceylon Petroleum Storage Terminals Limited, serving on its Board from November 2003 to April 2004. In addition, he was a Director of Lanka Cement Limited and chaired its Audit Committee from March 2002 to April 2004. Most recently, he served on the Board of Directors of Lake House Printers and Publishers PLC.
One of the most meaningful lessons I will carry with me is to always have faith and trust in the Lord, even in the most difficult moments. Thaththi made it a habit to say a prayer before leaving home, upon returning, and throughout the day. No matter how long or tiring the day had been, the family Rosary was never missed. The greatest gift he gave my sister, my mother, and me is the gift of faith. He passed away on the Feast of Divine Mercy last year, and we rejoice knowing he is in heaven and find comfort trusting that he is our guardian angel guiding us from above.
Priyanti and Lasika (akki) Jayamaha
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