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A.T. Ariyaratne and the Bauddha Jatika Balavegaya (BJB)

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“I got disillusioned with politics. An idea was born in my mind that a social revolution minus political colouring should be staged. The Sarvodaya Shramadana movement was the outcome of this thinking.” – A.T. Ariyaratne

by Senaka Weeraratna

The passing of A.T. Ariyaratne at the age of 92 years on April 16, 2024 removes from the national scene a colossus that straddled many spheres of local life and singularly gained international recognition for himself and his country to an unimaginable extent. Though small and diminutive in physical size he reached dizzy heights that should inspire the current and future generations to emulate him. A.T. Ariyaratne was an innovative thinker who consistently punched above his weight.

Much has been written of him and much will be written of him in the future. Therefore, I will confine myself in this essay to the lesser publicized aspects of his charismatic life.

On a personal note, I became aware of him when I was in the primary school when my cousins at Nalanda and Ananda College started to talk of him in the late 1950s. Ariyaratne was a teacher at Nalanda College and he organized a strike at school in protest against a palpable injustice, the news of which spread rapidly among school teachers and their students. In that era school strikes were unheard of.

My first encounter with Ariyaratne was in 1961. I was then 13-years of age. The German Dharmaduta Society (GDS) founded by Asoka Weeraratna (my uncle), decided to construct in one day a boundary wall around the perimeter of the land at its premises at No. 417, Bauddhaloka Mawatha (formerly Bullers Road). The Society called for volunteers as it intended to carry out this project on a purely pro bono basis. Ariyaratne and his students (members of the fledgling Sarvodaya Shramadana movement at Nalanda Vidyalaya) responded magnificently. There were others too including children of the office bearers of the GDS who participated in this project by carrying bricks to assist the masons.

Ariyaratne, then a young Buddhist school – teacher, began adapting Gandhian concepts and strategies of rural awakening (Sarvodaya) to Sinhalese culture. It started small in the late 1950s at Nalanda Vidyalaya under this visionary teacher and developed in the 1960s into a widespread national movement with a philosophical underpinning. A Sri Lankan Gandhi was in the making.

However, there was another major involvement of Ariyaratne in a national Buddhist movement that is lesser known. The media hardly refer to it today. That was the formation of the Bauddha Jathika Balavegaya (BJB) that came into being following the abortive ‘Catholic Army Officers’ coup in January 1962. Had it succeeded Sri Lanka may have plunged into becoming another South Vietnam under minority control (President Ngo Dinh Diem) backed by USA.

It was to prevent such a catastrophe in Sri Lanka that the Bauddha Jatika Balavegaya (BJB) was formed in November 1962. The inaugural meeting was held at the premises of the All-Ceylon Women’s Buddhist Conference (ACWBC) on the invitation of L.H. Mettananda to a select 100 persons. The topic ‘A discussion about the future of the Sinhala Buddhist Society’

In his autobiographical ‘Bhava Thanha ’ A.T. Ariyaratne gives a good description of the origins and birth of the Bauddha Jatika Balavegaya.

Bhava Thanha: An Autobiography Volume One

ISBN 10: / ISBN 13:

Published by Vishva Lekha, 2001

Bauddha Jatika Balavegaya (BJB)

The first Office Bearers of the BJB were:

L. H. Mettananda (President), Nissanka Wijeyaratne (Vice – President), Gunaseela Vithanage (Secretary), Ronnie de Mel (Treasurer).

A.T. Ariyaratne was a founder member of the BJB and served as a Committee Member. Gunaseela Vithanage was a highly learned and dedicated intellectual who did much of the paperwork of the BJB.

Ariyaratne speaks of L.H. Mettananda as follows:

Mr. L.H. Mettananda stands out among the Buddhist mentors that he was associated with. “Mettananda was an exemplary character – humble, courageous, principled, living a simple life style, and never bearing rancour. He spurned high posts offered to him by the State – even ministerial and ambassador posts. Economically he was under pressure but would never give up principles for personal gain. He was almost my guru. Born on March 19, 1894, he passed away on November 01, 1967. We participated fully at the last rites of this great man”.

The pages 290 – 316 extracted from his autobiography ‘ Bhava Thanha’ and reproduced as an attachment (and pdf document in the weblink below) are of historical value as they contain vital information on a National Buddhist movement i.e., BJB, which played a pivotal role in the affairs of the nation from 1962 – 1965. Social historians should take note of this description.

I though young of age (14 years) witnessed much of these events in the company of my father Dharmasena Weeraratna, whom A.T. Ariyaratne describes on page 298 as follows: “Mr. Dharmasena Weeraratna, a businessman, was another untiring warrior in our movement” i.e., Bauddha Jatika Balavegaya.

Dharmasena Weeraratna served as a Committee Member and Press Officer of the BJB. I remember occasionally visiting Ariyaratne at his home (‘Under the Breadfruit Tree’) in a lane off the main road at Maradana to deliver BJB related material given by my father. Our family shop ‘P. J. Weeraratna & Sons, was situated at Second Division, Maradana, Colombo 10 not far from where Ariyaratne then resided.

The official headquarters of the BJB were located at Galle Road, Kollupitiya and declared open on June 04, 1963. However, it was our family residence that served more or less as an unofficial headquarters of the BJB in the 1962 – 1965 period. The likes of L.H. Mettananda, T.U. de Silva, Gunaseela Vithanage, Nissanka Wijeyaratne,, Premachandra de Silva, A.N.S. Kulasinghe, W.J. Fernando, Ramsay Wettimuny (CTB Engineer and father of Sunil, Mithra, Sidath, Ranjan), Professor K.N. Jayatilleka, A.T. Ariyaratne, Wijayananda de Abrew, K.H.M. Sumathipala among others ,were some of the visitors there including leading monks who congregated at our home before leaving in a convoy of vehicles for the public meetings they addressed.

My father’s vehicles among others loaned by others such as W.J. Fernando and A.N. S. Kulasinghe were deployed to help transport the speakers to the BJB meetings which were held in various parts of the country such as Polonnaruwa, Medawachchiya, Anuradhapura, Badulla, Kandy, Ratnapura, Kalutara, Galle, Beruwala, Matara, Nugegoda, and Kirulapone among others. I have attended some of these meetings.

Photo – Bauddha Jatika Balavegaya – Opening of the Headquarters, Galle Road, Kollupitiya, Colombo 03 Date: 4th June, 1963 Picture Seated (left to right) Ven. Baddegama Wimalawansa Nayake Thero and Ven. Madihe Pannasiha Nayake Thero. Standing (left to right) Mr. Wijayananda de Abrew (first from left), Mr. Ronnie de Mel (Treasurer,BJB( 4th from left), L.H. Mettananda (President, BJB)(fifth from left), Nissanka Wijayaratne (Vice – President, BJB) (sixth from left) and Gunaseela Vithanage (Hony. Secretary, BJB) (bespectacled dark complexioned – eighth from left) http://www.lhmettananda.com/gallery-2/

The highly reputed monks who addressed these meetings were Ven. Kalukondayawe Pannasekera Nayake Thero, Prof. Ven. Bambarande Siri Sivali Thero, Dr Kotagama Vachissara Thero, Ven. Madihe Pannasiha Nayake Thero, Ven. Baddegama Wimalawansa Nayake Thero, Ven. Talpavila Seelavansa and Ven. Devamottawe Amarawansa Thero, among others. Ven. Devamottawe Amarawansa Thero was one of the finest orators at that time. He was kept as the last speaker at a meeting to retain the crowd and keep them enthralled.

“People by the thousands flocked to our meetings ……..They used to come in processions. It was a Buddhist Resurgence at a sizzling peak” says Dr. Ariyaratne (page 299).

He further says that Mettananda used to delegate him (Ariyaratne) to speak first at these meetings because he always placed stress on Ahimsa (non – violence) a cardinal tenet of Buddhism. The crowning public meeting of the BJB was held in front of the Ananda College building and within the school premises. Thousands of people attended this meeting in November 1963 and the demonstration with placards and colourful banners took two hours to pass a point. It was at the height of the Buddhist protest in South Vietnam against the dictatorship of President Ngo Dien Diem. Mettananda was at the height of his popularity as a Buddhist leader. The Buddhist public of Ceylon showed utmost solidarity with the victimized Buddhists of South Vietnam.

Mrs. Sirima Bandaranaike who was the then Prime Minister alerted the United Nations via our delegate Mr. R.S.S. Gunawardena to the persecution of Buddhists in Vietnam. However, it was the worldwide publication of the photograph of self-immolation of the Vietnamese Buddhist monk Thich Quang Duc (1897–1963) on June 11, 1963, that brought international attention to the suppression of Buddhists in Vietnam. President Kennedy called for the exploration of a regime change. On November 02, 1963 President Ngo Dien Diem was over thrown by a coup d’etat of the Vietnamese army.

The special feature of the BJB meeting at Ananda College was the presence of leading Hindu nationalist leaders like Sir Kandiah Vaithianathan, who joined hands with Mettananda in protesting against religious conversions by unethical means.

The Press Commission (1963 – 1964)

Ariyaratne says as follows:

“Mrs. Sirimavo Bandaranaike’s Government established a Press Commission. We utilized this Commission to highlight anti – Buddhist activities and focus attention on immoral acts treacherous to the nation. The Supreme Court Justice K.D. de Silva headed this Commission”. (page 298)

The Press Commission in its Report (1964) said as follows:

“The Press is an instrument which is primarily meant to serve the real interests of a country. It can also be misused. If we were not satisfied that the newspapers of the Lake House and the Times groups were guilty of anti -national and anti – Buddhist conduct on a large scale, we would not have recommended a drastic change in the ownership of the newspapers belonging to these groups. From the evidence placed before us we are satisfied that the existing newspapers did not hesitate to fabricate, suppress, slant or distort news and views whenever it suited them.

“They have been further guilty of anti-national and anti–Buddhist activities, which are more serious than the earlier mentioned lapses on their part. Indeed, the most vehement critics of the present activities of the Press were the Buddhists and some of their organizations, and we are satisfied that their grievances are genuine and should be removed.

“Buddhist leaders have been falsely accused of being intolerant. Their hopes and ambitions receive scant consideration, and the rightful place due to their religion has been denied to it by the newspapers. This has been deliberately done in order to help the minorities, in particular, the Christian minorities, to perpetuate the unjust privileges acquired by them during the last four centuries at the expense of the Buddhist majority. “

Paragraph 212, Page 90 Final Report of the Press Commission (1964)

https://www.lankaweb.com/news/items/2014/05/04/the-press-commission-report-1964-some-extracts-and-a-brief-commentary/

The following web link was found in a highly resourceful web site dedicated to L.H. Mettananda.

The BJB made a major contribution to public debate by taking an important and brave stand on Catholic Action. Its publication ‘Catholic Action: A Menace to Peace and Goodwill– A Reply to the Catholic Union of Ceylon’ was published by the Bauddha Jathika Balavegaya in March 1963.

https://archive.org/details/CatholicActionByLHMettananda/page/n5/mode/2up

The other major publication of the BJB (September 1963) was the work of A.T. Ariyaratne himself entitled

Ariyaratne, A.T. (1963) Whence? Wherefore? Whither? Bauddha Jatika Balavegaya

Buddhist Social Order

He calls for the establishment of a Buddhist Social Order in a wide-ranging discussion about the challenges faced by Buddhism both within and from outside. The content of the booklet has been reproduced in the ‘Bhava Thanha’ autobiography under the Chapter title ‘ A Path to Buddhist Resurgence’ (pp 302 – 316).



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Illegal solar push ravages Hambantota elephant habitat: Environmentalist warns of deepening crisis

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Land earmarked for the project

A large-scale move to establish solar power plants in Hambantota has triggered a major environmental and social crisis, with more than 1,000 acres of forest—identified as critical elephant habitat—cleared in violation of the law, environmental activist Sajeewa Chamikara said.

Chamikara, speaking on behalf of the Movement for Land and Agricultural Reform, said that 17 companies have already begun clearing forest land along the boundaries of the Hambantota Elephant Management Reserve. The affected areas include Sanakku Gala, Orukemgala and Kapapu Wewa, which are known to be key elephant habitats and long-used movement corridors.

He said that what is taking place cannot be described as development, but rather as a large-scale destruction of natural ecosystems carried out under the cover of renewable energy expansion.

According to Chamikara, the clearing of forests has been carried out using heavy machinery, while large sections have also been deliberately set on fire to prepare the land for solar installations. He said that electric fences have been erected across wide stretches of land, effectively blocking elephant movement and fragmenting their natural habitat.

“These forests are not empty lands. They are part of a living system that supports wildlife and nearby communities. Once destroyed, they cannot be easily restored,” he said.

The projects in question include a 50 megawatt solar development undertaken by five companies and a larger 150 megawatt project implemented by 12 companies. The larger project is reported to be valued at around 150 million US dollars.

Chamikara stressed that these projects are being carried out in a coordinated manner and involve extensive land clearing on a scale that raises serious environmental concerns.

He further alleged that certain companies had paid about Rs. 14 million to secure support and move ahead with the projects. He said this points to a troubling failure of oversight by state institutions that are expected to protect forests and wildlife habitats.

“This is not only an environmental issue. It is also a serious governance issue. The institutions responsible for protecting these lands have failed in their duty,” he said.

Chamikara pointed out that under the National Environmental Act, any project of this scale must receive prior approval through a proper Environmental Impact Assessment process.

He said that clearing forest land before obtaining such approval is a direct violation of the law.

He added that legal requirements relating to archaeological assessments had also been ignored. Under existing regulations, large-scale land clearing requires prior evaluation to ensure that sites of historical or cultural value are not damaged.

“The law is very clear. You cannot go ahead with projects of this nature without proper approval. What we are seeing is a complete disregard for legal procedure,” Chamikara said.

The environmental impact of these activities is already becoming visible. With their natural habitats destroyed, elephants are increasingly moving into nearby villages in search of food and shelter. This has led to a sharp rise in human-elephant conflict in several areas.

Areas such as Mayurapura, Gonnooruwa, Meegahajandura and Thanamalvila have reported increasing encounters between humans and elephants. According to Chamikara, more than 5,000 farming families in these areas are now facing growing threats to their safety and livelihoods.

 

He warned that farmers are being forced to abandon their lands due to repeated elephant intrusions, while incidents involving damage to crops and property are rising. There have also been increasing reports of injuries and deaths among both humans and elephants.

“This is turning into a serious social and economic problem. When farmers cannot cultivate their lands, it affects food production, income and rural stability,” he said.

Chamikara also raised concerns about the broader environmental consequences of clearing forests for solar power projects. While renewable energy is promoted as a solution to reduce carbon emissions, he said that destroying forests undermines that goal.

“Forests play a key role in absorbing carbon dioxide. When you clear and burn them, you are increasing emissions, not reducing them. That defeats the purpose of promoting solar energy,” he explained.

He added that large-scale deforestation in dry zone areas such as Hambantota could also affect local weather patterns and reduce rainfall, which would have further negative impacts on agriculture and water resources.

Chamikara called for a shift in policy, urging authorities to focus on more sustainable approaches to solar power development. He said that rooftop solar systems on homes, public buildings and commercial establishments should be given priority, as they do not require clearing large areas of land.

He also recommended that solar projects be located on degraded or abandoned lands, such as areas affected by past mining or other low-value lands, rather than forests or productive agricultural areas.

“Renewable energy development must be done in a way that does not destroy the environment. There are better options available if there is proper planning,” he said.

Chamikara urged the Central Environmental Authority and the Department of Wildlife Conservation to take immediate action to stop ongoing land clearing and investigate the projects. He stressed that all activities carried out without proper approval should be halted until legal requirements are met.

He warned that failure to act now would lead to long-term environmental damage that could not be reversed.

“If this continues, we will lose not only forests and wildlife, but also the balance between people and nature that supports rural life. The consequences will be felt for generations,” he said.

The situation in Hambantota is fast emerging as a critical test of whether development goals can be balanced with environmental protection. As pressure grows, the response of authorities in the coming weeks is likely to determine whether the damage can still be contained or whether it will continue to spread unchecked.

By Ifham Nizam

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Why Mahatma Gandhi’s teachings need to be at the heart of conflict resolution

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Mahatma Gandhi

All credit to the Tamil Nadu government for taking concrete measures to perpetuate the memory of the renowned Mahatma Gandhi of India, who on account of his moral teachings stands on par with the likes of Socrates, Plato, Aristotle, Confucius and Jalaluddin Rumi, to name a few such all-time greats. The time is indeed ripe to draw the world’s attention to the Mahatma’s humanistic legacy which has resonated in the hearts of peace-oriented sections the world over down the decades.

Under its mega developmental blueprint titled ‘ Tamil Nadu 2030’, the Tamil Nadu government, among other things, intends transforming villages into centres of economic growth in conformity with the Mahatma’s vision of making the village the fundamental unit of material and spiritual advancement. Thus will come into being the ‘Uttamar Gandhi Model Villages Project’, which will be initially covering 10 village Panchayats. (Please see page 3 of The Island of March 11, 2026).

The timeliness of remembering and appreciating anew the teachings of Mahatma Gandhi resides in the utter lawlessness that has been allowed to overtake the world over the last few decades by none other than those global powers which took it upon themselves to usher in a world political and economic order based on the UN Charter and the Universal Declaration of Human Rights. Mainly in ‘the dock’ in this regard are the permanent members of the UN Security Council.

As is plain to see, the international law and order situation has veered out of control. Principal priorities for the international community or what’s left of it is to prevent the current mainly regional war in the Middle East from degenerating dangerously into another world war, coupled with the task of eliminating the possibility of another nuclear holocaust.

The most scorching of ironies is that the world’s ‘number one power’, the US, has virtually lost its way in the ‘Global Disorder’ it has been party to letting lose. For instance, instead of making good its boast of militarily neutralizing Iran and paving the way for the constant flow of fuel and gas from the Strait of Hormus by itself and Israel, it is now appealing to the rest of the West to come to its assistance. Not surprisingly, US allies are indicating their unwillingness to help pull the US’ ‘chestnuts out of the fire’.

Oil and gas are the veritable life blood of countries and going ahead it should not come as a surprise if impatience gets the better of the major powers and the nuclear option is resorted to by some of them under the dangerous illusion that it would be a quick-fix to their growing economic ills and frustrations.

All the above and more are within the realms of the possible and the need is pressing for humanistic voices to take centre stage in the present runaway crisis. As pointed out in this column last week, Realpolitik has overtaken the world and unless the latter is convinced of the self-destructive nature of the major powers’ policy of ‘meeting fire with fire’ to resolve their disputes, annihilation could be the lot of a good part of the world.

For far too long the voice of humanity has been muted and silenced in the affairs of world by the incendiary threats and counter-threats of the big powers and their allies. No quarter has been bold enough in these blood pressure-hiking slanging matches to speak of the need for brotherly love and compassion among nations and countries. But it’s the language of love and understanding that is the most pressing need currently and the Mahatma in his time did just that against mighty odds.

At present the US and Iran are trading threats and accusations over military-related developments in the Gulf and it’s anybody’s guess as to what turn these events will take. However, calming voices of humanity and moderation would help in deescalating tensions and such voices need to go to the assistance of the UN chief and his team.

The Mahatma used the technique of ‘Satyagraha’ or the policy of non-violent resistance to oppose and dis-empower to a degree the British empire in his time and the current major powers would do well to take a leaf from Gandhi. The latter also integrated into the strategy of non-violent resistance the policy of ‘Ahimsa’ or love and understanding which helped greatly in uniting rather than alienating adversaries. The language of love, it has been proved, speaks to the hearts and minds of people and has a profoundly healing impact.

Mahatma Gandhi defined the ideal of ‘Ahimsa’ thus: ‘In its positive form, “Ahimsa” means the largest love, the greatest charity. If I am a follower of “Ahimsa”, I must love my enemy or a stranger to me as I would my wrong-doing father or son. This active “Ahimsa” necessarily includes truth and fearlessness.’ (See; ‘Modern Indian Political Thought; Text and Context’ by Bidyut Chakrabarty and Rajendra Kumar Pandey, Sage Publications India, Pvt. Ltd., www.sagepub.in).

In the latter publication, the authors also defined the essence of ‘satyagraha’ as ‘protest without rancour’ and this is seen as ‘holding the key to his entire campaign’ of non-violent resistance. From these perspectives, the teaching, ‘hatred begets hatred’ acquires more salience and meaning.

Accordingly, the voice of reason and love needs to come centre stage and take charge of current international political discourse. The UN and allied organizations which advocate conflict resolution by peaceful means need to get together and ensure that their voices are clearly heard and understood. The global South could help in this process by seeing to the vibrant rejuvenation of organizations such as the Non-aligned Movement.

An immediate task for the peace-oriented and well meaning is to make the above projects happen fast. In the process they should underscore afresh the profound importance of the teachings of Mahatma Gandhi, who is acclaimed the world over as a uniting and healing political personality and prophet of peace.

If the Mahatma is universally acclaimed, the reason is plain to see. Put simply, he spoke to the hearts and minds of people everywhere, regardless of man-made barriers. The language of peace and brotherhood, that is, is understood by everyone. The world needs more prophets of peace and reconciliation of the likes of the Mahatma to drown out the voices of discord and war-mongering and ensure that the language of humanity prevails.

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Exciting scene awaits them …

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The Future Model Hunt extravaganza, organised by Rukmal Senanayake, and advocacy trainer Tharaka Gurukanda, held in late January 2026, has brought into the limelight four outstanding contestants who will participate, at the international level, this year – Sandeepa Sewmini, Demitha Jayawardhana, Diwyanjana Senevirathna, and Nimesha Premachandra.

Nimesha took the honours as Mrs. Tourism Sri Lanka 2026 and was featured in The Island of 05th March,

Sandeepa Sewmini was crowned Miss Supranational 2026 and will represent Sri Lanka at the big event to be held in Poland later in the year.

A Business Management and Human Resources student, she will be competing under the guidance of Rukmal Senanayake from the Model With Ruki – Model Academy & Agency.

The Mister Supranational Sri Lanka crown went to Demitha Jayawardhana, a 20-year-old professional model and motocross rider.

Apart from modelling he is engaged in his family business.

Demitha Jayawardhana: Mister Supranational Sri Lanka 2026

Demitha is also a badminton player with a strong passion for sports, fitness and personal growth.

In fact, he is recognised for his strength, discipline, and passion for fitness.

A past student of Wycherley International School and St Peter’s College, Colombo, Demitha is currently in his second year of Economics Management at the Royal Institute of Colombo.

He will represent Sri Lanka at the 10th edition of the Mister Supranational pageant, in Poland, in August, 2026.

Mister and Miss Supranational are annual international beauty pageants, held in Poland, and are designed to discover new talent for the modelling and television industries and produce instant celebrities.

The competition focuses on elegance, intelligence, and social advocacy, with contestants, representing their countries.

The newly appointed Miss Teen International Sri Lanka 2026 is Diwyanjana Senevirathna.

She was crowned at the Future Model Hunt and will represent Sri Lanka at the Miss Teen International 2026 pageant in India.

Diwyanjana is noted for her grace and dedication to representing the country at this prestigious event that aims to celebrate talent, intelligence, charm, and individuality, and provide a platform for young girls to showcase their skills.

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