Features

Christianity, Buddhism and Common Morality

Published

5 years ago

2021/09/26

Sahan Weerasooriya

Panadura Vadaya Part 11 (Contd.)

Dr D. Chandraratna

Initially the Sinhalese were not actively opposed to missionary work because as far as morality was concerned they saw a bright side in co-existence. The Christian missionaries were a bit perplexed as to the sangfroid manner in which ordinary Buddhists perceived Christianity. For them both were similar in terms of morals. Respect or allegiance to both religions was not an issue of such importance to them. Buddhism has always been a syncretic system whereby alien elements were absorbed without much acrimony.

Allegiance shown to one was not necessarily a rejection of the other. Similarities in the two belief systems were also appreciated. Even Rev Gogerly of the Wesleyan faith was not puzzled by it; he in fact saw similarities between the two religions, in sacrifices made by Jesus similar to Gautama Buddha in his various sansaric births. While Missionaries took opposite stances, the adherents saw the benevolence, reverence, virtue and goodness in both systems as beneficial to mankind.

Buddhist monks saw the missionaries as similar religious virtuosi as themselves who preached to the uninstructed. Given the colonial inferiority felt by the bhikkus some were very happy to entertain and court friendships with the Europeans preachers. Turnour, the Government Agent of Central Province wrote, ‘Nothing can exceed the good taste and tact evinced by Buddhistical church in Ceylon with Europeans, as long as they are treated with the courtesy, that is due to them’.

Two monks in particular, Karathota Dhammananda and Bovala Dhammananda, gave their assistance in translating Christian scriptures without hesitation. Missions have recorded instances of ‘banamaduwa’ given to the missionary preachers but bhikkus were perplexed when church premises were refused rather indignantly. Hardy wrote that there were many occasions that he sought night shelter in a pansala and even temporary shelter from the heat of the day sometimes. There were many occasions, Murdoch noted in his diary, when he was fed from the alms bowl and given tobacco or some other ‘luxury’ to express their satisfaction at his visit.

Signs of Strain between Christians and Buddhists

In and around the 1850’s the Buddhist reaction to Christianity changed. The long periods of State neglect, indifference, and even hurt endured by the monkhood and the laity wore them down. The attacks by the missionaries were considered distasteful and even unjust. To label Buddhist traditional practices as ‘horrifying’, ‘abominable’ ‘evil and wicked’ were pretentious in the extreme. It even provoked Governor Horton to write to the head of the Wesleyan Mission Benjamin Clough to desist from such derogatory comments and even ordered to withdraw a tract because public disaffection to the coloniser can lead to serious consequences as was happening in India at the time. In 1852 Governor Anderson also wrote to the Colombo Archdeacon to ‘not repeat language so violent and offensive as calculated to excite and exasperate the whole Buddhist population’. These showed the nervousness of the administrators, conscious of their continued indifference and neglect to the demands made by the Buddhist for over half a century of British colonialism.

Ironically the printing press, which was the weapon that the missionaries used firstly to castigate Buddhism as profane and evil began to be used by the Buddhists in their counterattack. Being skilled in Sinhalese the monks commanded a hefty advantage over the adversary. The missionaries in turn had to be acutely proficient to rebut the Buddhist scholars. Two missionaries of the Wesleyan church, Reverend Gogerly and Spence Hardy, began reading Sinhalese Buddhist literature and Pali sources unabashedly under the tutelage of Buddhist monks in order to put their knowledge into practical use.

A Sinhalese treatise by the name Kristiani Prajnapthi was re-published by Gogerly in 1853 to refute the Buddhist doctrine and establish the Christian ‘truth’. The title of Part 1 was ‘Buddhism is not a True Religion’. Gogerly’s protégé, David de Silva, followed Gogerly in writing shorter tracts with more punch in a style to excite the average reader. The anti Buddhist material coming from Baddegama mission catapulted Galle and Matara into becoming Buddhist fortresses due to the sagacity and popularity of monks in the lineage starting from Mulkirigala. While the Buddhist press questioned the existence of an eternal god, eternal soul, divine creation and original sin the Christians railed the Hindu- Buddhist cosmology, popular cults and exorcist practices existent in popular Buddhism.

The press belonging to Christian Mission in Kotte came into the hands of the ‘unknown’ Buddhists which was used in opposition to Christianity, and their numerous publications were condemned by the opponents as sheer blasphemy. Another press came up in Galle under Bulathgama Sumana in 1862 that was financed by the Siamese King Mongkut and a Kandyan Chief from Uva. Galle publications were directed by Hikkaduwe Sumangala a respected scholar, then in his 30’s who demonstrated his skills in the Adhikamasa and Sav Sath Dam controversies. Mohotivatte Gunananda, five years Hikkaduwe’s senior, a relatively unknown monk soon arrived on the scene to became the leading champion of the Christian Buddhist confrontation.

Mohottivatte

popularly known as Migettuvatte Gunananda, though born in the Southern province lived at Deepaduththaramaya in Kotahena, a temple founded by his uncle and teacher Sinigama Dhirakkandha. His experience in Colombo where monks were made unwelcome in the Colombo suburbs had a hardened attitude towards the Christian missionaries. His verbal skill, language fluency, dexterity as a preacher with zeal far exceeded that of his adversaries. His organization called Sasanabhivurdhi Dayaka Dharma Sangamaya happened to be the once unknown new owner of the Church Missionary Press.

Migettuvatte

published a reply to Gogerly’s Kristiani Prajnapthi in the new Press in Durlabha Vinodiniya which was a monthly periodical which triggered a rival periodical by Gogerly, Sudharma Prakaranaya. These periodicals sometimes did not survive for long and a spate of such magazines arrived in quick succession. The Kristiani Vada Mardanaya 1862, Samyak Dharshanaya by Migettuwatte, and Bauddha Vaksharaya and Sumathi Sangrahaya, Labdhi Tulawa by Hikkaduwe from the Galle Lamkopakara Press to which the Wesleyans replied with Bauddha Vakya Khandanaya and Satya Dvajaya as a counter publication.

As the publications proliferated the topics widened and the scholastic nature improved, Gogerly, anointed ‘as the first Pali scholar known, resplendent as a preacher shone’ (Spence Hardy) died soon after and he was replaced by Hardy himself who had returned to the island after a lapse of 15 years. Hardy’s tenure was short and eventually the Baddegama Wesleyan Mission passed over to Gogerly’s pupil, David de Silva, who became the principal adversary of Migettuvatte in the years to come. The British missionaries who were adept at public debate and dialogue were keen on public discussion of religious subjects but the response so far from the Buddhist monks remained lukewarm.

Public debates:

The end of an outwardly friendly relationship

The Buddhist monks, at first were not eager to enter into public debate with the Europeans but when the Missionaries exceeded their limits by frequenting the temples on popular festival days and addressing their dayaka community the monks were naturally irritated. Intrusions by missionaries with pamphlets prepared well in advance to discourage the Buddhist public became far too frequent.

The first encounter with the missionaries took place at Baddegama on November 21, 1864 when a few missionaries from the nearby church mission challenged the monks in the temple in their own premises, which was accepted by the irritated monks and fixed the debate for February 8, 1865. On that appointed day the missionaries were no less surprised by the enormous crowd of around 2,000 well organized by Bulathgama. Led by Hikkaduwe there were present the ablest monks from the Galle precincts.

The supporters of Christian missionaries present numbered around 60 to 70. The show of strength was hard to comprehend to the missionaries. It was not really in the debating format but an exchange of letters on questions and answers, which were published later. Another similar exchange was held at Varagoda, Kelaniya in the same format followed by a real public debate at Udanvita in 1866. A proper ‘debate’ was held at Gampola, for the first time, in January 1871.

The Famous Panadura Debate

The third of the series and by far the most famous proper debate was held at Panadura from Aug. 26th and 28, 1873, at Panadura in the presence of 5,000-7,000 people on the first day and over 10,000 the second day. The impact of the Baddegama debate had given both missionaries and the Buddhists a jolt and both parties were eager to marshal forces for a fierce contest at Panadura. The spokespersons for the Christians became a ‘painful’ affair to match Migettuvatte, a ‘consummate master of public haranguing’, which was no easy task. David de Silva the student of Rev Gogerly, though learned was a poor orator and F.S Sirimanne, a catechist at the CMS, better orator, assisted by Samuel Perera, a Sinhalese Minister were chosen. The Wesleyan Mission at Baddegama went on a spree just on the eve of the great event attacking the Buddhist monks as less intelligent, having an appearance of great vacancy, verging on imbecility and mental inertness. (Hardy, Eastern Monachism). The missionaries dared the monks to come out in open so that they could be humiliated in public.

The Christian missionaries badly miscalculated the situation. Spence Hardy who led the Christian side did not gauge the Buddhist enthusiasm correctly. The attacks of monks that he had earlier directed galvanized the so-called ‘indifferent laymen to get closer to the monks’. The monks themselves took the challenge seriously devoting time for research and preparation. The monks nuanced in matters such as karma, nirvana, Buddhahood, rebirth, resurrection etc., in their day- to- day preaching were more than prepared to ridicule the essentials of Christianity; Divine Providence, eternal God, creation versus natural evolution.

The missionaries were concentrating on the Hindu- Buddhist cosmology, the weakest link, incompatible with general knowledge of science at the time. But the Christians were equally vulnerable to the same charge in their belief system. When David de Silva sarcastically asked Migettuvatte why the Western explorers failed to find Maha Meru in their exploits, Migettuvatte returned the brickbat asking David de Silva whether any of the explorers found the Garden of Eden. On many other counts the same tactics were used by both parties about the omniscience of God, historicity of recorded events in both doctrines. Being two belief systems it is natural that logic, science and reason cannot assist both on many counts but debates and ridicule have immense emotive appeal to the ordinary person. It is to be expected therefore that when Migettuvatte concluded his words cries of Sadhu Sadhu emanated from the thousands of highly affected followers. It was apparently up to Hikkaduwe and Migettuvatte to beckon the agitated crowd to keep the peace.

Help from Free thinkers

and Theosophists

Around this time there were Europeans, who raised issue with theistic doctrines and free thinkers who cast a fascinating eye at Eastern mysticism in addition to their interest in dead languages such as Pali and Sanskrit. These developments in the West came to the attention of the Sinhala literati. The Sinhala periodical Vibhajjavadaya edited by D.P Wijesinghe published some of their accounts in Sinhala, which caught the eye of the monks. Correspondence and exchange of printed material gave an impetus to the efforts of Buddhist monks to lift their own morale and also the possibility of using the Westerner to demand their due

from the colonizing Europeans. Sinhala Buddhists were yearning for white European assistance to confront the colonizers. The Bishop of Colombo, Reginald Copleston, obviously irritated by the impetus Buddhist monks were receiving from some quarters made his disquiet public. He said to call Sri Lankan monks as ‘brothers of intellect’, by some Europeans animated by an ill judged but insignificant controversy in a sleepy town by the name of Panadura, was damaging Christianity. This doubtless was a reference to Henry Olcott, Founder of the Theosophical Society and Madame Blavatsky whose booklets had been sent to Migettuvatte prior to the Panadura event.

Spence Hardy before leaving Ceylon wrote that, ‘The cross must triumph. The time will come when the vihara will be deserted, the dagoba unhonoured, and the bana unread’. His optimism was short lived and the new Bishop of Colombo conceded upon assuming his duties in 1874, that, ‘there is little doubt that Buddhism is far more vigorous in Ceylon than it was a 150 years ago’.

= This article is written in appreciation of two of my academic friends who have rendered their due to foster scholarship in Sri Lanka.

=Late Kitsiri Malagoda, my contemperory at Peradeniya, and later in our academic circle on Sri Lanka Down Under sadly passed away a few years ago. His seminal work was Buddhism in Sinhalese Society 1750-1900, Cambridge University Press.

= P.V.J Jayasekera’s (Retired Professor of History) Confrontations with Colonialism Vol 1, Vijitha Yapa Publication, which is also used by me in writing this article, is an outstanding contribution to Sri Lankan History and is of immense theoretical depth.

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Features

The Easter investigation must not become ethno-religious politics

Published

23 hours ago

2026/04/7

Sahan Weerasooriya

Zahran and other bombers

Representatives of almost all the main opposition parties were in attendance at the recent book launch by Pivithuru Hela Urumaya leader Udaya Gammanpila. The book written by the PHU leader was his analysis of the Easter bombing of April 2019 that led to the mass killing of 279 persons, caused injuries to more than 500 others and caused panic and shock in the entire country. The Easter bombing was inexplicable for a number of reasons. First, it was perpetrated by suicide bombers who were Sri Lankan Muslims, a community not known for this practice. They targeted Christian churches in particular, which led to the largest number of casualties. The bombing of Sri Lankan Christian churches by Sri Lankan Muslims was also inexplicable in a country that had no history of any serious violence between the two religions.

There were two further inexplicable features of the bombing. The six suicide bombings took place almost simultaneously in different parts of the country. The logistical complexity of this operation exceeded any previously seen in Sri Lanka. Even during the three decade long civil war that pitted the Sri Lankan military against the LTTE, which had earned international notoriety for suicide attacks, Sri Lanka had rarely witnessed such a synchronised operation. The country’s former Attorney General, Dappula de Livera, who investigated the bombing at the time it took place, later stated, upon retirement, that there was a “grand conspiracy” behind the bombings. That phrase has remained central to public debate because it suggested that the visible perpetrators may not have been the only planners behind the attack.

The other inexplicable factor was that intelligence services based in India repeatedly warned their Sri Lankan counterparts that the bombings would take place and even gave specific targets. Later investigations confirmed that warnings were transmitted days before the attacks and repeated again shortly before the explosions, yet they were not acted upon. It was these several inexplicable factors that gave rise to the surmise of a mastermind behind the students and religious fanatics led by the extremist preacher Zahran Hashim from the east of the country, who also blew himself up in the attacks. Even at the time of the bombing there was doubt that such a complex and synchronised operation could have been planned and executed by the motley band who comprised the suicide bombers.

Determined Attempt

The book by PHU leader Gammanpila is a determined attempt to make explicable the inexplicable by marshalling logic and evidence that this complex and synchronised operation was planned and executed by Zahran himself. This is a possible line of argumentation in a democratic society. Competing interpretations of public tragedies are part of political discourse. However, the timing of the intervention makes it politically more significant. The launch of the PHU leader’s book comes at a critical time when the protracted investigation into the Easter bombing appears to be moving forward under the present government.

The performance of the three previous governments at investigating the bombing was desultory at best. The Supreme Court held former President Maithripala Sirisena and several senior officials responsible for failing to act on prior intelligence and ordered compensation to victims. This judicial finding gave legal recognition to what victims had long maintained, that there was a grave dereliction of duty at the highest levels of the state. In recent weeks the investigation has taken a dramatic turn with the arrest and court production of former State Intelligence Service chief Suresh Sallay on allegations linked directly to the attacks. Whether these allegations are ultimately proven or disproven, they indicate that the present phase of the investigation is moving beyond negligence into possible complicity.

This is why the present moment requires political sobriety. There is a danger that the line of political division regarding the investigation into the Easter bombing can take on an ethnic complexion. The insistence that the suicide bombers alone were the planners and executors of the dastardly crime makes the focus invariably one of Muslim extremism, as the suicide bombers were all Muslims. This may unintentionally narrow public attention away from the unanswered questions regarding intelligence failures, possible political manipulation, and the allegations of a broader conspiracy that remain under active investigation. The minority political parties representing ethnic and religious minorities appear to have realised this danger. Their absence from the book launch was politically significant. It suggests an unwillingness to be drawn into a narrative that could once again stigmatise an entire community for the crimes of a handful of extremists and their possible handlers.

Another Tragedy

It would be another tragedy comparable in political consequence to the havoc wreaked by the Easter bombing if moderate mainstream political parties, such as the SJB to which the Leader of the Opposition belongs, were to subscribe to positions merely to score political points against the present government. They need to guard against the promotion of anti-minority sentiment and the fuelling of majority prejudice against ethnic and religious minorities. Indeed, opposition leader Sajith Premadasa in his Easter message said that justice for the victims of the 2019 Sri Lanka Easter Sunday attacks remains a fundamental responsibility of the state and noted that seven years on, both past and present governments have failed to deliver accountability. He added that building a society grounded in trust and peace, uniting all ethnicities, religions and communities, is vital to ensure such tragedies do not occur again.

Sri Lanka’s post war history offers too many examples of how unresolved security crises become vehicles for majoritarian mobilisation. The Easter tragedy itself was followed by waves of anti-Muslim suspicion and violence in some parts of the country. Responsible political leadership should seek to prevent any return to that atmosphere. There are many other legitimate issues on which the moderate and mainstream opposition parties can take the government to task. These include the lack of decisive action against government members accused of corruption, the passing of the entire burden of rising fuel prices on consumers instead of the government sharing the burden, and the failure to hold provincial council elections within the promised timeframe. These are issues that touch the daily lives of citizens and the health of democratic governance. They offer the opposition ample ground on which to build credibility as a government in waiting.

The search for truth and justice over the Easter bombing needs to continue until all those responsible are identified, whether they were direct perpetrators, negligent officials, or political actors who may have exploited the tragedy. This is what the victim families want and the country needs. But this search must not be turned into a partisan and religiously divisive matter such as by claiming that there are more potential suicide bombers lurking in the country who had been followers of Zaharan. If it is, Sri Lanka risks replacing one national tragedy with another. coming together to discredit the ongoing investigations into the Easter bombing of 2019 is an unacceptable use of ethno-religious nationalism to politically challenge the government. The opposition needs to find legitimate issues on which to challenge the government if they are to gain the respect and support of the general public and not their opprobrium.

by Jehan Perera

Features

China’s new duty-free regime for Africa: Implications for Global Trade and Sri Lanka

Published

23 hours ago

2026/04/7

Sahan Weerasooriya

Image courtesy The Global Times

* The new duty-free regime for Africa, announced by Chinese President Xi Jinping in February, is the most generous unilateral nonreciprocal trade concession offered by any country to developing countries since the beginning of the modern rule based international trading system.

* Yet, it is a clear violation of the cornerstone of the multilateral trade law, the Most-Favoured-Nation (MFN) principle.

* Hence, its implications on developing countries, without duty-free access to China, will be extremely negative. Sri Lanka is one of the few developing countries without duty-free access to China.

On 14 February, 2026, Chinese President Xi Jinping announced that China will grant zero-tariff treatment to 53 African nations, effective 01 May, 2026. Under this new unilateral policy initiative, China would eliminate all import tariffs on all goods imported from all the countries in Africa, except Eswatini. China already enforces a zero-tariff policy for 33 Least Developed Countries (LDCs) in Africa. Now this policy would be extended to non LDCs as well. This policy initiative clearly aims at reducing the continuously expanding trade deficit between China and Africa. In 2024, China’s trade surplus against Africa was recorded at US $ 61 billion.

This trade initiative, a precious gift amidst ongoing global trade tensions, is the most generous unilateral nonreciprocal trade concession given by any country to developing countries, since the beginning of the modern rule based international trading system.

Though this landmark announcement has far-reaching implications on global trade, as much as President Trump’s “Liberation Day” tariffs, it was almost overlooked by the global media.

Implications for Global Trade

This Chinese policy initiative, though very generous, is a clear violation of the Most-Favoured-Nation (MFN) principle and the “Enabling Clause” of the International Trade Law. The MFN principle is the cornerstone of the multilateral trading system under the World Trade Organisation (WTO) and is enshrined in Article I of the General Agreement on Tariffs and Trade (GATT). It mandates that any trade advantage, privilege, or immunity granted by a WTO member to any country must be extended immediately and unconditionally to all other WTO members. Though, the GATT “Enabling Clause” allows developed nations to offer non-reciprocal preferential treatment (lower tariffs) to developing countries without extending them to all WTO members, this has to be done in a non-discriminatory manner. By extending tariff concessions only to developing countries in Africa, China has also breached this requirement.

This deliberate violation of the MFN principle by China occurs less than 12 months after the announcement of “Liberation Day” tariffs by President Trump, which breached Article I (MFN) and Article II (bound rates) of the GATT. However, it is important to underline that the objectives of the actions by the two Presidents are poles apart; the US objective was to limit imports from all its trading partners, and China’s objective is to increase imports from African countries.

Though the importance of the MFN principle of the WTO law had eroded over the years due to the proliferation of preferential trade agreements and unilateral preferential arrangements, the WTO members almost always obtained WTO waivers, whenever they breached the MFN principle. Now the leaders of the main trading powers have decided to violate the core principles of the multilateral trading system so brazenly, the impact of their decisions on the international trading system will be irrevocable.

Implications for Sri Lanka

China’s unilateral decision to provide zero-tariff treatment to African countries will have a strong adverse impact on Sri Lanka. Currently, all Asian countries, other than India and Sri Lanka, have duty-free access, for most of their exports, into the Chinese market through bilateral or regional trade agreements, or the LDC preferences. Though Sri Lanka, India and China are members of the Asia Pacific Trade Agreement (APTA), preferential margins extended by China under APTA to India and Sri Lanka are limited.

The value of China’s imports from Sri Lanka had declined from US$ 650 million in 2021 to US$ 433 million by 2025. However, China’s exports to Sri Lanka increased significantly during the period, from US$ 5,252 million to US$ 5,753 by 2025. This has resulted in a trade deficit of US$ 5,320 million. Sri Lanka’s exports to China may decline further from next month when African nations with duty-free access start to expand their market share.

Let me illustrate the challenges Sri Lanka will face in the Chinese market with one example. Tea (HS0902) is Sri Lanka’s third largest export to China, after garments and gems. Sri Lanka is the largest exporter of tea to China, followed by India, Kenya and Viet Nam. During the last five years the value of China’s imports of tea from Sri Lanka had declined significantly, from US$76 million in 2021 to US$ 57 million by 2025. Meanwhile, imports from our main competitors had increased substantially. Most importantly, imports from Kenya increased from US$ 7.9 million in 2021 to US$ 15 million in 2025. For tea, the existing tariff in China for Sri Lanka is 7.5% and for Kenya is 15%. From next month the tariff for Kenya will be reduced to 0%. What will be its impact on Sri Lanka exports? That was perhaps explained by a former Ambassador to Africa, when he urged Sri Lankan exporters to “leverage duty free access from Kenya” to expand their exports to China!

(The writer is a retired public servant and a former Chairman of WTO Committee on Trade and Development. He can be reached at senadhiragomi@gmail.com)

by Gomi Senadhira

Features

Daughter in the spotlight …

Published

23 hours ago

2026/04/7

Sahan Weerasooriya

Jeevarani Kurukulasuriya was a famous actress and her name still rings a bell with many. And now in the spotlight is her daughter Senani Wijesena – not as an actress but as a singer – and she has been singing, since the age of five!

The plus factor is that Senani, now based in Australia, is also a songwriter, plays keyboards and piano, dancer, and has filmed and edited some of her own music videos.

Says Senani: “I write the lyrics, melody and music and work with professional musicians who do the needful on my creations.”

Her latest album, ‘Music of the Mirror’, is made up of 16 songs, and her first Sinhala song, called ‘Nidahase’, is scheduled for release this month (April) in Colombo, along with a music video.

‘Nidahase’,

says Senani, is a song about Freedom … of life, movement, love and spirit. Freedom to be your authentic self, express yourself freely and Freedom from any restrictions.

In fact, ‘Nidahase’ is the Sinhala translated version of her English song ‘Free’ which made Senani a celebrity as the song was nominated for a Hollywood Music in Media Award in the RnB /Soul category and reached the Top 20 on the UK Music weekly dance charts, as well as No. 1 on the Yes Home grown Top 15, on Yes FM, for six weeks straight.

Senani went on to say that ‘Nidahase’ has been remixed to include a Sri Lankan touch, using Kandyan drums and the Thammattama drum, with extra music production by local music producer Dilshan L. Silva, and Australia-based Emmy Award winning Producer and Engineer Sean Carey … with Senani also in the scene.

The song was written (lyrics and melody) and produced by Senani and it features Australian musicians, while the music video was produced by Sri Lanka’s Sandesh Bandara and filmed in Sri Lanka.

First Sinhala song scheduled for release this month … in Colombo

Senani’s music is mostly Soul, Funk and RNB – also Fusion, using ethnic sounds such as the tabla, sitar, and sarod – as well as Jazz influenced.

“I also have Alternative Music songs with a rock edge, such as ‘New Day’, and upcoming releases ‘Fly High’ and ‘Whisper’“, says Senani, adding that she has also recorded in other languages, such as Hindi and Spanish.

“As much of my fan base are Sri Lankans, who have asked me to release a song in the Sinhala language, I decided to create and release ‘Nidahase’ and I plan to release other original Sinhala songs in the future.

Senani has a band in Australia and has appeared at festivals in Australia, on radio and TV in Australia, and Sri Lanka.

She trained as a vocalist, through Sydney-based Singing Schools, as well as private tuition, and she has 5th Grade piano music qualifications.

And this makes interesting reading:

“I graduated from the University of Newcastle in Australia with a Bachelor of Medicine and I work part time as a doctor (GP) and an Integrative Medicine practitioner, with a focus on nutrition, and spend the rest of the time dedicated to my music career.”

Senani hails from an illustrious family. In addition to her mum, Jeevarani Kurukulasuriya, who made over 40 films, including starring in the first colour movie ‘Ranmuthu Duwa’, her dad is Dr Lanka Wijesena (retired GP) and she has two sisters – all musical; one is a doctor, while the other is a dietitian/ psychotherapist.