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Buddhism and Artificial Intelligence

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by Professor Wasantha Gunathunga
Center for Meditation Research, Faculty of Medicine, University of Colombo


This article delves into the realms of Buddhism and Artificial Intelligence (AI) and their potential interrelationship. Understanding this interrelationship is crucial in a world where the teachings of the Buddha are often misconstrued. It’s therefore, essential for those engaging in this dialogue to be fully aware of the subjects at hand. To achieve this, it’s necessary to grasp the true essence of the Buddha’s teachings, untangling them from cultural and rhetorical interpretations.

Hence, this article will briefly describe what people today know as Buddhism, what it really is, what AI is, and whether any partnership or alliance is possible with what the Buddha taught.

The writer wishes to share his knowledge and wisdom gained through a two-decade-long expeditious research into what the Buddha taught and his experience as a medical specialist. This expedition was started to find what complete mental well-being is to impart this knowledge and wisdom to the trainee doctors. It included practicing the Buddha’s teachings and getting into the Path to nirvana with insight meditation. Hence, what the writer pens here is based on a research into what the Buddha taught and his basic understanding of artificial intelligence. This expedition also included studying the fundamentals of many other contemporary religions and appreciating their contribution to human wellbeing.

Buddhism as it appears

In the contemporary world, many Buddhists engage in spiritual activities for temporary relief by being faithful and offering flowers, incense, lighting lamps offering alms, etc. They also listen to sermons, try to be virtuous and visit religious places for a favor in return. This is easier than pursuing a path that transforms a person to attain the final goal, called nirvana.

A lot of priority is given to the fun during festivals while deviating from this more meaningful and stable target. Though these activities provide temporary relief, they are not what the Buddha expected people to practice. Others, lay and ordained, seriously strive to enter the path to attain nirvana but are either stalled or going at a tangent.

All these groups do not seem to have captured the essence of what the Buddha taught though all of them look for lasting happiness, contentment and peace.

What the Buddha taught

All in the animal kingdom are afflicted with a problem many do not understand but suffer from. This is mental and physical distress that takes many forms, varying from subtle to unimaginably grievous, that persists throughout life fluctuating in different degrees. This distress is felt frequently by many (code named ‘hell’) and less frequently by a small proportion that lives in comfort for long durations (code named ‘heaven’). One never understands fully what the other is going through. Hence, this distress that one goes through is mostly invisible and incomprehensible to others, making the concepts of hell and heaven mostly unfathomable and not discernible to physical scales.

People only know temporary measures to manage this distress that bounces back invariably after a short period of relief.

The Buddha found a permanent solution for this and taught it to people with the inclination and capacity to take it. This solution leads to four outcomes: first, comprehending this distress; second, eliminating its cause; third, experiencing the profound inner peace associated with the final attainment of nirvana; and fourth, completing the necessary practice in reaching the final target.

Buddhist practice propagates from one enlightened teacher to his students, who will subsequently become enlightened through their own practice. This practice entails a precisely spelt-out mode of training of meditation, including complete physical and verbal discipline (Seela), contemplative exercise leading to a mental quietude (Samadhi) and an ontological self-reflection (Pragna), all three happening simultaneously.

This description is deceptively short of the real experience, particularly because this training takes the person beyond the normal cognitive process and describing such experience to another using ordinary cognitive means is deceptive. The cognitive process, our regular operating system, cannot capture it. On this account, the reader is advised to exercise caution in interpreting these terms without experience in the Path.

Only personal research in the Path will give this advanced inner peace and ontological wisdom. In what the Buddha taught, there is no serious belief in a supernatural power but a commitment to practice towards a meaningful target. Hence, this method is in line with the basic principles of modern science, experiment-observation-conclusion. A person of any faith can practice this while keeping their original religious identity if they wish.

Nirvana

I reiterate that nirvana cannot be described using language to convey its true feel and wisdom. I make this mostly futile attempt for the sake of the article and for a minority with the mental capacity and personality traits conducive to taking up this challenge.

Nirvana signifies two major outcomes: profound inner peace and ontological wisdom. The profound inner peace is a quietude that is experienced with a complete cessation of thoughts that disconnects the physical body from the external environment and its own memory, which are the three sources of thoughts. This happens during meditation, and the person technically ceases to exist for this duration of meditation. These episodes give 100 per cent freedom from all distress a person goes through, which signifies one outcome of nirvana. This article does not discuss how this status is maintained while not meditating.

The second outcome, ontological wisdom, is understanding what happens when this disconnection occurs. This understanding is fourfold. The first is comprehending that myself or ‘I’ is an ongoing interrelationship between the physical body, an array of thoughts occurring in it called the mind and a store of memories.

This physical body-mind-memory trio constitutes an individual, often, also divided into five aggregates, and termed in texts as dukkha. I have used the term distress interchangeably with dukkha in this article. Second, there is a driving force within the person to propel this process and connect the person with the three sources of thoughts: the environment outside the person captured through five sensors, the physical body of the person and the store of memories located in the physical body. This propeller is called desire or thanha. The third understanding is that this process can be halted, bringing total freedom from all the distress associated with its profound inner peace called nirodha or nirvana. The fourth is that when this freedom is personally experienced, the endorsement that the method of training can deliver this outcome to a person who truly practices it, the patipada.

Both these outcomes occur simultaneously. Once the two outcomes are experienced, it is a matter of how long the person can maintain them during a meditation session. The final outcome is achieved when a person is able to maintain them for as long as he wants.

In daily life, such a person can engage in routine activities without getting attached and dragged into a ruminating thought process. Such a person is called an Arahath and has profound inner peace and permanent wisdom of ontological insight. What is important in this final achievement is that it is possible while living.

Computers versus the operating system in humans

The computer is very much analogous to how the human body, mind and memory operate. Taking from five sensors, eye, ear, nose, tongue and the body, processing in the mind and storing it in the memory for future use is very similar to how a computer works. Computers have input devices such as a keyboard, mouse, camera, scanner, and joystick as sensors; processors do a job similar to humans’ minds and hard discs to memory.

The human operating system includes a command center that is unique to each individual. This command center selects what to accept from what falls onto the sensors and subsequently processes and stores in the memory. This system has natural algorithms for retrieving such stored information, advanced decision-making, learning, adjusting reasoning, etc. No two individuals are identical in their operating systems, so diverse, complex, and covert are these systems in humans.

The command center is linked and influenced by the trans-migration of the mind across many births. This fact is often debated, and I will not expect the reader to accept or reject the occurrence of transmigration at this point. This is because one must know the phenomenon’s details to accept or reject it. In studying matters related to analyzing the mind, one has to have sufficient experience on the path to nirvana, where the transmigration of a mind can be comprehended. Two options are available; either stay neutral concerning it while accepting the ignorance about it or explore it to find out. This method of exploration is spelt out in what the Buddha taught.

Scientists in medieval times developed theories of monism and dualism of mind. These theories are based on thinking using the regular cognitive operating system, which has no mechanism to penetrate into how the mind works. I do not wish to dwell on this area because the objective of this article is peripheral to the body-mind dialogue of medieval or modern philosophers.

Artificial intelligence (AI)

AI is the technological capability of simulating human intelligence using computers. These capabilities include learning, reasoning, perceiving, problem-solving, and language use, to name a few. AI can take some burden off humans and perform certain functions faster and more accurately. It will also perform functions that average humans may not be able to do.

Why AI is required

In a world where the population is growing and expectations are escalating, more facilities for better living are required. Compounded by competition among different entrepreneurs and the quest for supremacy among nations, more high-tech acquisitions are being tried out. The circumstances have created a huge and undisputed place for AI to create a better material world for people.

Similarities and differences

AI systems can simulate this operating system of humans. However, the diversity of the command center cannot be simulated easily as this command center in humans has programming transmigrated across an innumerable number of births to come to the present shape. It is too detailed to be programmed by an outside agency, and the method of tracking between births is not yet possible with cognition-based modern sciences.

Capturing information from the sensors, memory, and hardware of the physical body for routine functioning is programmed and re-programed across many births and still continuously changing. Even the person himself or an outside agency cannot halt or govern this process in which algorithms are naturally formed, and some deleted in ongoing basis.

AI creates an autonomous system of generating information and automating functions in addition to nature’s autonomous systems. Then, the AI systems can stand between the natural environment and human perception, giving a doctored and unreal picture to a person in place of reality. It may create an altered perception of the external world in place of a more real picture that was there before. Is this for the betterment of human civilization, or for desire driven more political, economic, and socio-cultural requirements need a broad discussion? The dialogue on AI ethics is already ongoing and will be essential for the responsible use of AI to minimize its potential harm.

However, AI is more likely to create an unreal external world that an individual can get attached to, taking him in a direction diagonally opposite to non-attachments that the Buddha advised. It will create more desire, aversion and dependence in an artificial system that one-day surrender to the inevitable destiny of impermanence. This can lead to a chaotic situation within and outside a person.

Conclusions

AI has the capability to replicate a significant portion of human functions. This enables the realization of materialistic achievements that were previously beyond human capabilities, catering to humanity’s ever-evolving desires. This is an over expansion of the materialistic world from which we are encouraged to detach in pursuit of stable inner peace, happiness, contentment, and wisdom offered by the teachings of the Buddha.

Though machines cannot fully supplant humans there remains the potential for catastrophic outcomes of AI, particularly associated with weapons of mass destruction due to unforeseen algorithmic mutations or deliberate acts. Hence, limits of AI and the directions of its applications need a serious consideration.



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Sri Lanka’s new govt.: Early promise, growing concerns

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President Anura Kumara Dissanayake’s demeanour, body language, and speaking style appear to have changed noticeably in recent weeks, a visible sign of embarrassment. The most likely reason is a stark contradiction between what he once publicly criticised and analysed so forcefully, and what his government is actually doing today. His own recent speeches seem to reflect that contradiction, sometimes coming across as confused and inconsistent. This is becoming widely known, not just through social media, YouTube, and television discussions, but also through speeches on the floor of Parliament itself.

Doing exactly what the previous government did

What is now becoming clear is that instead of doing things the way the President promised, his government is simply carrying on with what the previous administration, particularly Ranil Wickremesinghe’s government, was already doing. Critically, some of the most senior positions in the state, positions that demand the most experienced and capable officers, are being filled by people who are loyal to the JVP/NPP party but lack the relevant qualifications and track record.

Such politically motivated appointments have already taken place across various government ministries, some state corporations, the Central Bank, the Treasury, and at multiple levels of the public service. There have also been forced resignations, bans on resignations, and transfers of officials.

What makes this particularly serious is that President Dissanayake has had to come to Parliament repeatedly to defend and “clean up” the reputations of officials he himself appointed. This looks, at times, like a painful and almost theatrical exercise.

The coal procurement scandal, and a laughable inquiry

The controversy around the country’s coal power supply has now clearly exposed a massive disaster: shady tenders, damage to the Norochcholai power plant, rising electricity bills due to increased diesel use to compensate, a shortage of diesel, higher diesel prices, and serious environmental damage. This is a wide and well-documented catastrophe.

Yet, when a commission was appointed to investigate, the government announced it would look into events going back to 2009, which many have called an absurd joke, clearly designed to deflect blame rather than find answers.

The Treasury scandal, 10 suspicious transactions

At the Treasury, what was initially presented as a single transaction, is alleged to involve 10 transactions, and it is plainly a case of fraud. A genuine mistake might happen once or twice. As one commentator said sarcastically, “If a mistake can happen 10 times, it must be a very talented hand.” These explanations are being treated as pure comedy.

Attempts to justify all of this have sometimes turned threatening. A speech made on May 1st by Tilvin Silva is a case in point, crude and menacing in tone.

Is the government losing its grip?

Former Minister Patali Champika has said the government is now suffering from a phobia of loss of power, meaning it is struggling to govern effectively. Other commentators have noted that the NPP/JVP may have taken on a burden too heavy to carry. Political cartoons have depicted the NPP’s crown loaded with coal, financial irregularities, and political appointments, bending under the weight.

The problem with appointing loyalists over qualified professionals

Appointing own supporters to senior positions is not itself unusual in politics. But it becomes a betrayal of public trust when those appointed lack the basic qualifications or relevant experience for the roles they are given.

A clear example is the appointment of the Treasury Secretary, someone who was visible at virtually every NPP election campaign event, but whose qualifications and exposure/experiences may not match the demands of such a critical position. Even if someone has a doctorate or professorship, the key question is whether those qualifications are relevant to the role, and whether that person has the experience/exposure to lead a team of seasoned professionals.

By contrast, even someone without formal academic credentials can succeed if they have the right skills and surround themselves with advisors with relevant exposure. The real failure is when loyalty to a political party overrides all other considerations, that is a fundamental betrayal of responsibility.

The problem is not unique to this government. In 2015, the appointment of Arjuna Mahendran as Central Bank Governor was a similar blunder. His tenure ended in scandal involving insider dealing and bond market manipulation. However, in that case, the funds involved were frozen and later confiscated by the following government, however legally questionable that process was.

The current Treasury losses, by contrast, may be unrecoverable. Critics say getting that money back would be next to impossible.

The broader damage: Demoralisation of capable officials

When loyalists are placed above competent career officials in key positions, it demoralises the best public servants. Some begin to comply in fear; others lose motivation entirely. The professional hierarchy breaks down. Junior officials start looking over their shoulders instead of doing their jobs. This collective dysfunction is ultimately what destroys governments.

Sri Lanka’s pattern: every government falls

This pattern is deeply familiar in Sri Lankan history. The SWRD Bandaranaike government, which swept to power in 1956 on a wave of popular support, had declined badly by 1959. The coalition government, which came to power reducing the opposition to eight seats, lost in 1977, and, in turn, the UNP, which came in on a landslide, in 1977, crushing the SLFP to just eight seats, suffered a similar fate by 1994.

Mahinda Rajapaksa came to power in 2005 by the narrowest of margins, in part because the LTTE manipulated the Northern vote against Ranil Wickremesinghe. But he was re-elected in 2010 on the strength of ending the war against the LTTE. Still, by 2015, he was voted out, because the benefits of winning the war were never truly delivered to ordinary people, and because large-scale corruption had taken root in the meantime. Gotabaya Rajapaksa didn’t even last long enough to see his term end.

Now, this government, too, is showing early signs of the same decline.

The ideological contradiction at the heart of the NPP

There is another challenge: though the JVP presents itself as a left-wing, Marxist-socialist party, many of those who joined the broader NPP coalition, businesspeople, academics, professionals, do not hold such ideological views. Balancing a left-leaning party with a centre-right coalition is extremely difficult. The inevitable tension between the two pulls the government in opposite directions.

The silver lining, however, is that this has produced a growing class of “floating voters”, people not permanently tied to any party, and that is actually healthy for democracy. It keeps governments accountable. Independent election commissions and civil society organisations have a major role to play in informing these voters objectively.

In more developed democracies, voters receive detailed candidate profiles and well-researched information alongside their ballot papers, including, for example, independent expert analyses of referendum questions like drug legalisation. Sri Lanka is still far from that standard. Here, many people vote the same way as their parents. In other countries, five family members might each vote differently without it being a scandal.

Three key ministries, under the President himself, all in trouble

President Dissanayake currently holds three of the most powerful portfolios himself: Defence, Digital Technology, and Finance. All three are now widely seen as performing poorly. Many commentators say the President has “failed” visibly in all three areas. The justifications offered for these failures have themselves become confused, contradictory, and, at times, just plain pitiable.

The overall picture is one of a government that looks helpless, reduced to making excuses and whining from the podium.

A cautious hope for recovery

There are still nearly three years left in this government’s term. There is time to course-correct, if they act quickly. We sincerely hope the government manages to shed this sense of helplessness and confusion, and finds a way to truly serve the country.

(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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Cricket and the National Interest

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The appointment of former minister Eran Wickremaratne to chair the Sri Lanka Cricket Transformation Committee is significant for more than the future of cricket. It signals a possible shift in the culture of governance even as it offers Sri Lankan cricket a fighting possibility to get out of the doldrums of failure. There have been glorious patches for the national cricket team since the epochal 1996 World Cup triumph. But these patches of brightness have been few and far between and virtually non-existent over the past decade. At the centre of this disaster has been the failures of governance within Sri Lanka Cricket which are not unlike the larger failures of governance within the country itself. The appointment of a new reform oriented committee therefore carries significance beyond cricket. It reflects the wider challenge facing the country which is to restore trust in public institutions for better management.

The appointment of Eran Wickremaratne brings a professional administrator with a proven track record into the cricket arena. He has several strengths that many of his immediate predecessors lacked. Before the ascent of the present government leadership to positions of power, Eran Wickremaratne was among the handful of government ministers who did not have allegations of corruption attached to their names. His reputation for financial professionalism and integrity has remained intact over many years in public life. With him in the Cricket Transformation Committee are also respected former cricketers Kumar Sangakkara, Roshan Mahanama and Sidath Wettimuny together with professionals from legal and business backgrounds. They have been tasked with introducing structural reforms and improving transparency and accountability within cricket administration.

A second reason for this appointment to be significant is that this is possibly the first occasion on which the NPP government has reached out to someone associated with the opposition to obtain assistance in an area of national importance. The commitment to bipartisanship has been a constant demand from politically non-partisan civic groups and political analysts. They have voiced the opinion that the government needs to be more inclusive in its choice of appointments to decision making authorities. The NPP government’s practice so far has largely been to limit appointments to those within the ruling party or those considered loyalists even at the cost of proven expertise. The government’s decision in this case therefore marks a potentially important departure.

National Interest

There are areas of public life where national interest should transcend party divisions and cricket, beloved of the people, is one of them. Sri Lanka cannot afford to continue treating every institution as an arena for political competition when institutions themselves are in crisis and public confidence has become fragile. It is therefore unfortunate that when the government has moved positively in the direction of drawing on expertise from outside its own ranks there should be a negative response from sections of the opposition. This is indicative of the absence of a culture of bipartisanship even on issues that concern the national interest. The SJB, of which the newly appointed cricket committee chairman was a member objected on the grounds that politicians should not hold positions in sports administration and asked him to resign from the party. There is a need to recognise the distinction between partisan political control and the temporary use of experienced administrators to carry out reform and institutional restructuring. In other countries those in politics often join academia and civil society on a temporary basis and vice versa.

More disturbing has been the insidious campaign carried out against the new cricket committee and its chairman on the grounds of religious affiliation. This is an unacceptable denial of the reality that Sri Lanka is a plural, multi ethnic and multi religious society. The interim committee reflects this diversity to a reasonable extent. The country’s long history of ethnic conflict should have taught all political actors the dangers of mobilising communal prejudice for short term political gain. Sri Lanka paid a very heavy price for decades of mistrust and division. It would be tragic if even cricket administration became another arena for communal suspicion and hostility. The present government represents an important departure from the sectarian rhetoric that was employed by previous governments. They have repeatedly pledged to protect the equal rights of all citizens and not permit discrimination or extremism in any form.

The recent international peace march in Sri Lanka led by the Venerable Bhikkhu Thich Paññākāra from Vietnam with its message of loving kindness and mindfulness to all resonated strongly with the masses of people as seen by the crowds who thronged the roadsides to obtain blessings and show respect. This message stands in contrast to the sectarian resentment manifested by those who seek to use the cricket appointments as a weapon to attack the government at the present time. The challenges before the Sri Lanka Cricket Transformation Committee parallel the larger challenges before the government in developing the national economy and respecting ethnic and religious diversity. Plugging the leaks and restoring systems will take time and effort. It cannot be done overnight and it cannot succeed without public patience and support.

New Recognition

There is also a need for realism. The appointment of Eran Wickremaratne and the new committee does not guarantee success. Reforming deeply flawed institutions is always difficult. Besides, Sri Lanka is a small country with a relatively small population compared to many other cricket playing nations. It is also a country still recovering from the economic breakdown of 2022 which pushed the majority of people into hardship and severely weakened public institutions. The country continues to face unprecedented challenges including the damage caused by Cyclone Ditwah and the wider global economic uncertainties linked to conflict in the Middle East. Under these difficult circumstances Sri Lanka has fewer resources than many larger countries to devote to both cricket and economic development.

When resources are scarce they cannot be wasted through corruption or incompetence. Drawing upon the strengths of all those who are competent for the tasks at hand regardless of party affiliation or ethnic or religious identity is necessary if improvement is to come sooner rather than later. The burden of rebuilding the country cannot rest only on the government. The crisis facing the country is too deep for any single party or government to solve alone. National recovery requires capable individuals from across society and from different sectors such as business and civil society to work together in areas where the national interest transcends party politics. There is also a responsibility on opposition political parties to support initiatives that are politically neutral and genuinely in the national interest. Not every issue needs to become a partisan battle.

Sri Lanka cricket occupies a special place in the national consciousness. At its best it once united the country and gave Sri Lankans a sense of pride and international recognition. Restoring integrity and professionalism to cricket administration can therefore become part of the larger task of national renewal. The appointment of Eran Wickremaratne and the new committee, while it does not guarantee success, is a sign that the political leadership and people of the country may be beginning to mature in their approach to governance. In recognising the need for competence, integrity and bipartisan cooperation and extending it beyond cricket into other areas of national life, Sri Lanka may find the way towards more stable and successful governance..

by Jehan Perera

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From Dhaka to Sri Lanka, three wheels that drive our economies

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Court vacation this year came with an unexpected lesson, not from a courtroom but from the streets of Dhaka — a city that moves, quite literally, on three wheels.

Above the traffic, a modern metro line glides past concrete pillars and crowded rooftops. It is efficient, clean and frequently cited as a symbol of progress in Bangladesh. For a visitor from Sri Lanka, it inevitably brings to mind our own abandoned light rail plans — a project debated, politicised and ultimately set aside.

But Dhaka’s real story is not in the air. It is on the ground.

Beneath the elevated tracks, the streets belong to three-wheelers. Known locally as CNGs, they cluster at junctions, line the edges of markets and pour into narrow roads that larger vehicles avoid. Even with a functioning rail system, these three-wheelers remain the city’s most dependable form of everyday transport.

Within hours of arriving, their importance becomes obvious. The train may take you across the city, but the journey does not end there. The last mile — often the most complicated part — belongs entirely to the three-wheeler. It is the vehicle that gets you home, to a meeting or simply through streets that no bus route properly serves.

There is a rhythm to using them. A destination is mentioned, a price is suggested and a brief negotiation follows. Then the ride begins, edging into traffic that feels permanently compressed. Drivers move with instinct, adjusting routes and squeezing through gaps with a confidence built over years.

It is not polished. But it works.

And that is where the comparison with Sri Lanka becomes less about what we lack and more about what we already have.

Back home, the three-wheeler has long been part of daily life — so familiar that it is often discussed only in terms of its problems. There are frequent complaints about fares, refusals or the absence of meters. More recently, the industry itself has become entangled in politics — from fuel subsidies to regulatory debates, from election-time promises to periodic crackdowns.

In that process, the conversation has shifted. The three-wheeler is often treated as a problem to be managed, rather than a service to be strengthened.

Yet, seen through the experience of Dhaka, Sri Lanka’s system begins to look far more settled — and, in many ways, ahead.

There is a growing structure in place. Meters, while not perfect, are widely recognised. Ride-hailing apps have added transparency and reduced uncertainty for passengers. There are clearer expectations on both sides — driver and commuter alike. Even small details, such as designated parking areas in parts of Colombo or the increasing standard of vehicles, point to an industry slowly moving towards professionalism.

Just as importantly, there is a human element that remains intact.

In Sri Lanka, a three-wheeler ride is rarely just a transaction. Drivers talk. They offer directions, comment on the day’s news, or share local knowledge. The ride becomes part of the social fabric, not just a means of getting from one point to another.

In Dhaka, the scale of the city leaves less room for that. The interaction is quicker, more direct, shaped by urgency. The service is essential, but it is under constant pressure.

What stands out, across both countries, is that the three-wheeler is not a temporary or outdated mode of transport. It is a necessity in dense, fast-growing Asian cities — one that fills gaps no rail or bus system can fully address.

Large infrastructure projects, like light rail, are important. They bring efficiency and long-term capacity. But they cannot replace the flexibility of a three-wheeler. They cannot reach into narrow streets, respond instantly to demand or provide that crucial last-mile connection.

That is why, even in a city that has invested heavily in modern rail, Dhaka still runs on three wheels.

For Sri Lanka, the lesson is not simply about what could have been built, but about what should be better managed and valued.

The three-wheeler industry does not need to be politicised at every turn. It needs steady regulation — clear fare systems, proper licensing, safety standards — alongside encouragement and recognition. It needs to be seen as part of the solution to urban transport, not as a side issue.

Because for thousands of drivers, it is a livelihood. And for millions of passengers, it is the most immediate and reliable form of mobility.

The tuk-tuk may not feature in grand policy speeches or infrastructure blueprints. It does not run on elevated tracks or attract international attention. But on the ground, where daily life unfolds, it continues to do what larger systems often struggle to do — show up, adapt and keep moving.

And after watching Dhaka’s streets — crowded, relentless, yet functioning — that small, three-wheeled vehicle feels less like something to argue over and more like something to get right.

(The writer is an Attorney-at-Law with over a decade of experience specialising in civil law, a former Board Member of the Office of Missing Persons and a former Legal Director of the Central Cultural Fund. He holds an LLM in International Business Law)

 

by Sampath Perera recently in Dhaka, Bangladesh 

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