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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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An opportunity to move from promises to results

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The local government elections, long delayed and much anticipated, are shaping up to be a landmark political event. These elections were originally due in 2023, but were postponed by the previous government of President Ranil Wickremesinghe. The government of the day even defied a Supreme Court ruling mandating that elections be held without delay. They may have feared a defeat would erode that government’s already weak legitimacy, with the president having assumed office through a parliamentary vote rather than a direct electoral mandate following the mass protests that forced the previous president and his government to resign. The outcome of the local government elections that are taking place at present will be especially important to the NPP government as it is being accused by its critics of non-delivery of election promises.

Examples cited are failure to bring opposition leaders accused of large scale corruption and impunity to book, failure to bring a halt to corruption in government departments where corruption is known to be deep rooted, failure to find the culprits behind the Easter bombing and failure to repeal draconian laws such as the Prevention of Terrorism Act. In the former war zones of the north and east, there is also a feeling that the government is dragging its feet on resolving the problem of missing persons, those imprisoned without trial for long periods and return of land taken over by the military. But more recently, a new issue has entered the scene, with the government stating that a total of nearly 6000 acres of land in the northern province will be declared as state land if no claims regarding private ownership are received within three months.

The declaration on land to be taken over in three months is seen as an unsympathetic action by the government with an unrealistic time frame when the land in question has been held for over 30 years under military occupation and to which people had no access. Further the unclaimed land to be designated as “state land” raises questions about the motive of the circular. It has undermined the government’s election campaign in the North and East. High-level visits by the President, Prime Minister, and cabinet ministers to these regions during a local government campaign were unprecedented. This outreach has signalled both political intent and strategic calculation as a win here would confirm the government’s cross-ethnic appeal by offering a credible vision of inclusive development and reconciliation. It also aims to show the international community that Sri Lanka’s unity is not merely imposed from above but affirmed democratically from below.

Economic Incentives

In the North and East, the government faces resistance from Tamil nationalist parties. Many of these parties have taken a hardline position, urging voters not to support the ruling coalition under any circumstances. In some cases, they have gone so far as to encourage tactical voting for rival Tamil parties to block any ruling party gains. These parties argue that the government has failed to deliver on key issues, such as justice for missing persons, return of military-occupied land, release of long-term Tamil prisoners, and protection against Buddhist encroachment on historically Tamil and Muslim lands. They make the point that, while economic development is important, it cannot substitute for genuine political autonomy and self-determination. The failure of the government to resolve a land issue in the north, where a Buddhist temple has been put up on private land has been highlighted as reflecting the government’s deference to majority ethnic sentiment.

The problem for the Tamil political parties is that these same parties are themselves fractured, divided by personal rivalries and an inability to form a united front. They continue to base their appeal on Tamil nationalism, without offering concrete proposals for governance or development. This lack of unity and positive agenda may open the door for the ruling party to present itself as a credible alternative, particularly to younger and economically disenfranchised voters. Generational shifts are also at play. A younger electorate, less interested in the narratives of the past, may be more open to evaluating candidates based on performance, transparency, and opportunity—criteria that favour the ruling party’s approach. Its mayoral candidate for Jaffna is a highly regarded and young university academic with a planning background who has presented a five year plan for the development of Jaffna.

There is also a pragmatic calculation that voters may make, that electing ruling party candidates to local councils could result in greater access to state funds and faster infrastructure development. President Dissanayake has already stated that government support for local bodies will depend on their transparency and efficiency, an implicit suggestion that opposition-led councils may face greater scrutiny and funding delays. The president’s remarks that the government will find it more difficult to pass funds to local government authorities that are under opposition control has been heavily criticized by opposition parties as an unfair election ploy. But it would also cause voters to think twice before voting for the opposition.

Broader Vision

The government’s Marxist-oriented political ideology would tend to see reconciliation in terms of structural equity and economic justice. It will also not be focused on ethno-religious identity which is to be seen in its advocacy for a unified state where all citizens are treated equally. If the government wins in the North and East, it will strengthen its case that its approach to reconciliation grounded in equity rather than ethnicity has received a democratic endorsement. But this will not negate the need to address issues like land restitution and transitional justice issues of dealing with the past violations of human rights and truth-seeking, accountability, and reparations in regard to them. A victory would allow the government to act with greater confidence on these fronts, including possibly holding the long-postponed provincial council elections.

As the government is facing international pressure especially from India but also from the Western countries to hold the long postponed provincial council elections, a government victory at the local government elections may speed up the provincial council elections. The provincial councils were once seen as the pathway to greater autonomy; their restoration could help assuage Tamil concerns, especially if paired with initiating a broader dialogue on power-sharing mechanisms that do not rely solely on the 13th Amendment framework. The government will wish to capitalize on the winning momentum of the present. Past governments have either lacked the will, the legitimacy, or the coordination across government tiers to push through meaningful change.

Obtaining the good will of the international community, especially those countries with which Sri Lanka does a lot of economic trade and obtains aid, India and the EU being prominent amongst these, could make holding the provincial council elections without further delay a political imperative. If the government is successful at those elections as well, it will have control of all three tiers of government which would give it an unprecedented opportunity to use its 2/3 majority in parliament to change the laws and constitution to remake the country and deliver the system change that the people elected it to bring about. A strong performance will reaffirm the government’s mandate and enable it to move from promises to results, which it will need to do soon as mandates need to be worked at to be long lasting.

by Jehan Perera

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From Tank 590 to Tech Hub: Reunited Vietnam’s 50-Year Journey

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The fall of Saigon (now Ho Chi Minh City – HCM) on 30 April 1975 marked the end of Vietnam’s decades-long struggle for liberation—first against French colonialism, then U.S. imperialism. Ho Chi Minh’s Viet Minh, formed in 1941, fought Japanese occupiers and later defeated France at Dien Bien Phu (1954). The Geneva Accords temporarily split Vietnam, with U.S.-backed South Vietnam blocking reunification elections and reigniting conflict.

The National Liberation Front (NLF) led resistance in the South, using guerrilla tactics and civilian support to counter superior U.S. firepower. North Vietnam sustained the fight via the Ho Chi Minh Trail, despite heavy U.S. bombing. The costly 1968 Tet Offensive exposed U.S. vulnerabilities and shifted public opinion.

Of even more import, the Vietnam meat-grinder drained the U.S. military machine of weapons, ammunition and morale. By 1973, relentless resistance forced U.S. withdrawal. In March 1975, the Vietnamese People’s Army started operations in support of the NLF. The U.S.-backed forces collapsed, and by 30 April the Vietnamese forces forced their way into Saigon.

At 11 am, Soviet-made T-54 tank no. 843 of company commander Bui Quang Than rammed into a gatepost of the presidential palace (now Reunification Palace). The company political commissar, Vu Dang Toan, following close behind in his Chinese-made T-59 tank, no. 390, crashed through the gate and up to the palace. It seems fitting that the tanks which made this historic entry came from Vietnam’s principal backers.

Bui Quang Than bounded from his tank and raced onto the palace rooftop to hoist the NLF flag. Meanwhile, Vu Dang Toan escorted the last president of the U.S.-backed regime, Duong Van Minh, to a radio station to announce the surrender of his forces. This surrender meant the liberation not only of Saigon but also of the entire South, the reunification of the country, and a triumph of perseverance—a united, independent nation free from foreign domination after a 10,000-day war.

Celebrations

On 30 April 2025, Vietnam celebrated the 50th anniversary of the Liberation of the South and National Reunification. HCM sprouted hundreds of thousands of national flags and red hammer-and-sickle banners, complemented by hoardings embellished with reminders of the occasion – most of them featuring tank 590 crashing the gate.

Thousands of people camped on the streets from the morning of 29 April, hoping to secure good spots to watch the parade. Enthusiasm, especially of young people, expressed itself by the wide use of national flag t-shirts, ao dais (traditional long shirts over trousers), conical hats, and facial stickers. This passion may reflect increasing prosperity in this once impoverished land.

The end of the war found Vietnam one of the poorest countries in the world, with a low per capita income and widespread poverty. Its economy struggled due to a combination of factors, including wartime devastation, a lack of foreign investment and heavy reliance on subsistence agriculture, particularly rice farming, which limited its potential for growth. Western sanctions meant Vietnam relied heavily on the Soviet Union and its socialist allies for foreign trade and assistance.

The Vietnamese government launched Five-Year Plans in agriculture and industry to recover from the war and build a socialist nation. While encouraging family and collective economies, it restrained the capitalist economy. Despite these efforts, the economy remained underdeveloped, dominated by small-scale production, low labour productivity, and a lack of modern technology. Inflexible central planning, inept bureaucratic processes and corruption within the system led to inefficiencies, chronic shortages of goods, and limited economic growth. As a result, Vietnam’s economy faced stagnation and severe hyperinflation.

These mounting challenges prompted the Communist Party of Vietnam to introduce Đổi Mới (Renovation) reforms in 1986. These aimed to transition from a centrally planned economy to a “socialist-oriented market economy” to address inefficiencies and stimulate growth, encouraging private ownership, economic deregulation, and foreign investment.

Transformation

Đổi Mới marked a historic turning point, unleashing rapid growth in agricultural output, industrial expansion, and foreign direct investment. Early reforms shifted agriculture from collective to household-based production, encouraged private enterprise, and attracted foreign investment. In the 2000s, Vietnam became a top exporter of textiles, electronics, and rice, shifting towards high-tech manufacturing (inviting Samsung and Intel factories). By the 2020s, it emerged as a global manufacturing hub, the future focus including the digital economy, green energy, and artificial intelligence.

In less than four decades, Vietnam transformed from a poor, agrarian nation into one of Asia’s fastest-growing economies, though structural reforms are still needed for sustainable development. Growth has remained steady, at 5-8% per year.

Vietnam’s reforms lifted millions out of poverty, created a dynamic export-driven economy, and improved education, healthcare, and infrastructure. This has manifested itself in reducing extreme poverty from 70% to 1%, increasing literacy to 96%, life expectancy from 63 to 74 years, and rural electrification from less than 50% to 99.9%. Industrialisation drove urbanisation, which doubled from 20% in 1986 to 40% now.

This change displayed itself during the celebrations in HCM, amid skyscrapers, highways and the underground metro system. Everybody dressed well, and smartphones could be seen everywhere – penetration has reached three-fourths of the population. Thousands turned out on motorbikes and scooters (including indigenous electric scooters) – two-wheeler ownership is over 70%, the highest rate per capita in ASEAN. Traffic jams of mostly new cars emphasised the growth of the middle class.

At the same time, street food vendors and makeshift pavement bistro owners joined sellers of patriotic hats, flags and other paraphernalia to make a killing from the revellers. This reflects the continuance of the informal sector– currently representing 30% of the economy.

The Vietnamese government channelled tax income from booming sectors into underdeveloped regions, investing in rural infrastructure and social welfare to balance growth and mitigate urban-rural inequality during rapid economic expansion. Nevertheless, this economic transformation came with unequal benefits, exacerbating income inequality and persistent gender gaps in wages and opportunities. Sustaining growth requires tackling corruption, upgrading workforce skills, and balancing development with inequality.

NLF flag

Tank 390 courtesy Bao Hai Duong

The parade itself, meticulously carried out (having been rehearsed over three days), featured cultural pageants and military displays and drew admiration. Of special note, the inclusion of foreign military contingents from China, Laos, and Cambodia for the first time signalled greater regional solidarity, acknowledging their historical support while maintaining a balanced foreign policy approach.

Veteran, war-era foreign journalists noted another interesting fact: the re-emergence of the NLF flag. Comprising red and blue stripes with a central red star, this flag had never been prominent at the ten-year anniversary celebrations. The journalists questioned its sudden reappearance. It may be to give strength to the idea of the victory being one of the South itself, part of a drive to increase unity between North and South.

Before reunification in 1975, North and South Vietnam embodied starkly contrasting economic and social models. The North operated under a centrally planned socialist system, with collectivised farms and state-run industries. It emphasised egalitarianism, mass education, and universal healthcare while actively preserving traditional Vietnamese culture. The South, by contrast, maintained a market-oriented economy heavily reliant on agricultural exports (rice and rubber) and foreign aid. A wealthy elite dominated politics and commerce, while Western—particularly American—cultural influence grew pervasive during the war years.

Following reunification under the Socialist Republic of Vietnam (1976), the government moved swiftly to integrate the two regions. In 1978, it introduced a unified national currency (the đồng, VND), merging the North’s and South’s financial systems into a single, state-controlled framework. The unification of monetary policy symbolised the broader ideological project: to erase colonial and capitalist legacies.

Unity and solidarity

However, the economic disparities and cultural divides between regions persist, though less pronounced than before. The South, particularly HCM, remains Vietnam’s economic powerhouse, with a stronger private sector and international trade connections. The North, including Hanoi, has a more government-driven economy. Southerners tend to have a more entrepreneurial mindset, while Northerners are often seen as more traditional and rule-bound. Conversely, individuals from the North occupy more key government positions.

Studies suggest that people in the South exhibit lower trust in the government compared to those in the North. HCM tends to have stronger support for Western countries like the United States, while Hanoi has historically maintained closer ties with China. People in HCM tend to use the old “Saigon” city name.

Consequently, the 50th anniversary celebrations saw a focus on reconciliation and unity, reflecting a shift in perspective towards peace and friendship, as well as accompanying patriotism with international solidarity.

The exuberant crowds, modern infrastructure, and thriving consumer economy showcased the transformative impact of Đổi Mới—yet lingering regional disparities, informal labour challenges, and unequal gains remind the nation that sustained progress demands inclusive reforms. The symbolic return of the NLF flag and the emphasis on unity underscored a nuanced reconciliation between North and South, honouring shared struggle while navigating enduring differences.

As Vietnam strides forward as a rising Asian economy, it balances its socialist legacy with global ambition, forging a path where prosperity and patriotism converge. The anniversary was not just a celebration of the past but a reflection on the complexities of Vietnam’s ongoing evolution.

(Vinod Moonesinghe read mechanical engineering at the University of Westminster, and worked in Sri Lanka in the tea machinery and motor spares industries, as well as the railways. He later turned to journalism and writing history. He served as chair of the Board of Governors of the Ceylon German Technical Training Institute. He is a convenor of the Asia Progress Forum, which can be contacted at asiaprogressforum@gmail.com.)

By Vinod Moonesinghe

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Hectic season for Rohitha and Rohan and JAYASRI

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Rohitha and Rohan: Doing it in London … for kidney patients in Sri Lanka

The Sri Lanka music scene is certainly a happening place for quite a few of our artistes, based abroad, who are regularly seen in action in our part of the world. And they certainly do a great job, keeping local music lovers entertained.

Rohitha and Rohan, the JAYASRI twins, who are based in Vienna, Austria, are in town, doing the needful, and the twosome has turned out to be crowd-pullers.

Says Rohitha: Our season here in Sri Lanka, and summer in the south hemisphere (with JAYASRI) started in October last year, with many shows around the island, and tours to Australia, Japan, Dubai, Doha, the UK, and Canada. We will be staying in the island till end of May and then back to Austria for the summer season in Europe.”

Rohitha mentioned their UK visit as very special.

The JAYASRI twins Rohan and Rohitha

“We were there for the Dayada Charity event, organised by The Sri Lankan Kidney Foundation UK, to help kidney patients in Sri Lanka, along with Yohani, and the band Flashback. It was a ‘sold out’ concert in Leicester.

“When we got back to Sri Lanka, we joined the SL Kidney Foundation to handover the financial and medical help to the Base Hospital Girandurukotte.

“It was, indeed, a great feeling to be a part of this very worthy cause.”

Rohitha and Rohan also did a trip to Canada to join JAYASRI, with the group Marians, for performances in Toronto and Vancouver. Both concerts were ‘sold out’ events.

They were in the Maldives, too, last Saturday (03).

Alpha Blondy:
In action, in
Colombo, on
19th July!

JAYASRI, the full band tour to Lanka, is scheduled to take place later this year, with Rohitha adding “May be ‘Another legendary Rock meets Reggae Concert’….”

The band’s summer schedule also includes dates in Dubai and Europe, in September to Australia and New Zealand, and in October to South Korea and Japan.

Rohitha also enthusiastically referred to reggae legend Alpha Blondy, who is scheduled to perform in Sri Lanka on 19th July at the Air Force grounds in Colombo.

“We opened for this reggae legend at the Austria Reggae Mountain Festival, in Austria. His performance was out of this world and Sri Lankan reggae fans should not miss his show in Colombo.”

Alpha Blondy is among the world’s most popular reggae artistes, with a reggae beat that has a distinctive African cast.

Calling himself an African Rasta, Blondy creates Jah-centred anthems promoting morality, love, peace, and social consciousness.

With a range that moves from sensitivity to rage over injustice, much of Blondy’s music empathises with the impoverished and those on society’s fringe.

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