Features
Comment: Vasantha Senanayake’s Transcending Sita
“We shall always strive to delve and to dive
To search the immeasurable universe
For answers in a naïve hope to somehow satisfy
The acutely churning void
……
Who am I? And wherefrom?
………..
The unanswered question, of ends without beginnings
The daughter of the earth
Born of the maroon soil of Mithila …”
Thus begins the story of Sita of Ramayana fame, as introduced by Vasantha Senanayake in verse throughout of four Books titled Of Innocence, Intrigues, Infringements and Invincibility, covering 147 pages.
I will start my comment by saying the book is unique: larger in size, illustrated by black and white sketches and each Book prefaced with a wonderful colour drawing – all of a doe eyed woman. So also the cover. These drawings and paintings are Vasantha’s mother’s. Thus the book I have before me which I admire, is also a work of art – in its illustrations; in its writing.
Title and chief protagonist
I was intrigued by the title: Transcending Sita. I sought the exact meaning of ‘transcending’ and found it to be: ‘be or go beyond the range or limits of a field of activity or conceptual sphere.’ It can also mean ‘go beyond, rise above, cut across and surpass.’ You reader of this comment and the book itself can reach your own interpretation. For me it means that the story of Sita, particularly her behaviour and nature have been viewed, studied, analyzed by Vasantha, different to the usual interpretations. He has gone beyond the concepts, opinions and ideas so far held and expressed. He gives a fresh interpretation to Sita and the story of her lover-husband and abductor; the test of sanctity she voluntarily undergoes and the affirmation of her purity. It is her story in Vasantha’s poem, narrated by her.
First of all who is Sita? She is the female protagonist in the first epic poem ever recited and later written down – the Ramayana. We well know her story and Lanka features in it because Ravana who kidnapped her was a king of Lanka. She epitomizes purity of body, morality and spirit and is an example to all womankind.
Vasantha in his narrative poem has centre-staged Sita; the light of analysis and interest he focuses on her. That is remarkable and most interesting because the Ramayana gives so much importance to Rama, Ravana and Lakshmana, one of Rama’s three brothers, not forgetting Hanuman. The Ramayana to us was Rama and Ravana and the battles that ensued. True, the entire story is because of Sita and her abduction by Ravana. But she was secondary in the epic poem of long ago and modern day films. Vasantha brings her up front and thus her stoicism and purity are made more important than the bravery of the two male opponents. Her purity and patience are the crux of the story. Thus womanhood is upheld; more important than victory in war.
My surmise explained above is stated by Vasantha in his Introduction. “I speak not of the Ramayana itself, which dedicates itself to the glories of men … My focus is on the silent heroine, A poetic rendition of her life and my visualized triumphs and disasters faced by a single woman, without whom there really is no tale to tell.” This positive highlighting of women we deeply appreciate, especially so when eastern society was so patriarchal then and even now.
Background
As you well know The Ramayana is an ancient Sanskrit epic which follows Prince Rama’s quest to rescue his beloved wife Sita from the clutches of Ravana with the help of an army of monkeys. It is traditionally attributed to the authorship of the sage Valmiki and dated to around 500 BCE to 100 BCE. The Hindu gods come in and thus the religious significance of the epic. It became a metaphor for the final triumph of the righteous.
Valmiki is said to be the first poet. Vasantha, in his Introduction, contests the fact that the story of Rama and Sita was first narrated by Valmiki. He states “,,,even though the great Valmiki may have been the first to quill it down using his mastery of language and poetry, the actual events were of a prior age.” He says he has read of other versions of the story. He mentions a Jataka story and thus brings in Buddhism. However, he assures the reader: “this is neither meant to be a religious nor historical account, it is merely my visualization of a most powerful feminine entity in the best loved and best known story of the Indian Sub-Continent and perhaps even South East Asia. It is to be enjoyed for its content as literature, and must not be taken to be as religious dogma nor for historic nor chronological perfection.” Reading through this newest version of the epic poem proves all he says.
Style
I must first say that I was lost in wonder and praise as I read Vasantha’s ‘epic’ in verse. Poetry is so different to prose writing and even free verse needs great skill and I dare say, an inherent ability, which is developed through time. The language in Vasantha’s story told in poetic form is simple and the story flows effortlessly, almost like prose but taking on the format of verse.
The writing is terse and precise. There isn’t much imagery or metaphor. That does not reduce the value of the writing as images are created in the mind by the lines of verse and the entire story is a metaphor for womanhood excelling in honour and purity.
I was very keen to see how Vasantha dealt with the fire incident where Sita agrees to walk through flames to prove her chastity was intact though living under Ravana’s control.
Why must I swear a sacred oath?
And swear upon some god
My word, and my word alone
Does that not count at all?
…
Thousands of men, wanting to test the virtue of one woman
I pray, the fire shall not shield, I much prefer to burn
And now the fire is roaring madly
….
I walk into the flames so slowly, praying to goddess Parvathi
Take me to thy divine abode, take me! Oh take me!
Entranced, but I feel wood giving way and I move instinctively
Ever slowly through a wall of reddened flame
You will see here that language is used simply and straightforwardly with no embellishment; sans poetic devises, extravagant phrases, dramatics, climaxes and flights of fancy. That is Vasantha’s style of writing. And it is effective; it is powerful. Maybe he wanted the story/incident described to be fully appreciated by the reader and not led astray by extravagant and decorative language. Too much emphasis on the language may even have reduced the impact of the incidents, and conveyed a sense of artifice.
The poet
Vasantha Senanayake (b June 28, 1973), a great grandson of D S Senanayake, took to politics at a young age and was in the United National Party. He served as State Minister in two ministries. He changed parties but says now he has given up politics and means to concentrate on his creative writing. All the better, I applaud. How can a person of sensibility be in the melee of present day local politics? The body of Sri Lankan writing will improve with persons of sensitivity and skill moving to creative writing.
Transcending Sita was published this year by Godage & Brothers (Pvt) Ltd and is priced at Rs 1350/=. It is well worth possessing this unique book which can also grace one’s coffee table.
Features
Illegal solar push ravages Hambantota elephant habitat: Environmentalist warns of deepening crisis
A large-scale move to establish solar power plants in Hambantota has triggered a major environmental and social crisis, with more than 1,000 acres of forest—identified as critical elephant habitat—cleared in violation of the law, environmental activist Sajeewa Chamikara said.
Chamikara, speaking on behalf of the Movement for Land and Agricultural Reform, said that 17 companies have already begun clearing forest land along the boundaries of the Hambantota Elephant Management Reserve. The affected areas include Sanakku Gala, Orukemgala and Kapapu Wewa, which are known to be key elephant habitats and long-used movement corridors.
He said that what is taking place cannot be described as development, but rather as a large-scale destruction of natural ecosystems carried out under the cover of renewable energy expansion.
According to Chamikara, the clearing of forests has been carried out using heavy machinery, while large sections have also been deliberately set on fire to prepare the land for solar installations. He said that electric fences have been erected across wide stretches of land, effectively blocking elephant movement and fragmenting their natural habitat.

“These forests are not empty lands. They are part of a living system that supports wildlife and nearby communities. Once destroyed, they cannot be easily restored,” he said.
The projects in question include a 50 megawatt solar development undertaken by five companies and a larger 150 megawatt project implemented by 12 companies. The larger project is reported to be valued at around 150 million US dollars.
Chamikara stressed that these projects are being carried out in a coordinated manner and involve extensive land clearing on a scale that raises serious environmental concerns.
He further alleged that certain companies had paid about Rs. 14 million to secure support and move ahead with the projects. He said this points to a troubling failure of oversight by state institutions that are expected to protect forests and wildlife habitats.
“This is not only an environmental issue. It is also a serious governance issue. The institutions responsible for protecting these lands have failed in their duty,” he said.
Chamikara pointed out that under the National Environmental Act, any project of this scale must receive prior approval through a proper Environmental Impact Assessment process.
He said that clearing forest land before obtaining such approval is a direct violation of the law.
He added that legal requirements relating to archaeological assessments had also been ignored. Under existing regulations, large-scale land clearing requires prior evaluation to ensure that sites of historical or cultural value are not damaged.

“The law is very clear. You cannot go ahead with projects of this nature without proper approval. What we are seeing is a complete disregard for legal procedure,” Chamikara said.
The environmental impact of these activities is already becoming visible. With their natural habitats destroyed, elephants are increasingly moving into nearby villages in search of food and shelter. This has led to a sharp rise in human-elephant conflict in several areas.
Areas such as Mayurapura, Gonnooruwa, Meegahajandura and Thanamalvila have reported increasing encounters between humans and elephants. According to Chamikara, more than 5,000 farming families in these areas are now facing growing threats to their safety and livelihoods.
He warned that farmers are being forced to abandon their lands due to repeated elephant intrusions, while incidents involving damage to crops and property are rising. There have also been increasing reports of injuries and deaths among both humans and elephants.
“This is turning into a serious social and economic problem. When farmers cannot cultivate their lands, it affects food production, income and rural stability,” he said.
Chamikara also raised concerns about the broader environmental consequences of clearing forests for solar power projects. While renewable energy is promoted as a solution to reduce carbon emissions, he said that destroying forests undermines that goal.
“Forests play a key role in absorbing carbon dioxide. When you clear and burn them, you are increasing emissions, not reducing them. That defeats the purpose of promoting solar energy,” he explained.
He added that large-scale deforestation in dry zone areas such as Hambantota could also affect local weather patterns and reduce rainfall, which would have further negative impacts on agriculture and water resources.

Chamikara called for a shift in policy, urging authorities to focus on more sustainable approaches to solar power development. He said that rooftop solar systems on homes, public buildings and commercial establishments should be given priority, as they do not require clearing large areas of land.
He also recommended that solar projects be located on degraded or abandoned lands, such as areas affected by past mining or other low-value lands, rather than forests or productive agricultural areas.
“Renewable energy development must be done in a way that does not destroy the environment. There are better options available if there is proper planning,” he said.
Chamikara urged the Central Environmental Authority and the Department of Wildlife Conservation to take immediate action to stop ongoing land clearing and investigate the projects. He stressed that all activities carried out without proper approval should be halted until legal requirements are met.
He warned that failure to act now would lead to long-term environmental damage that could not be reversed.
“If this continues, we will lose not only forests and wildlife, but also the balance between people and nature that supports rural life. The consequences will be felt for generations,” he said.
The situation in Hambantota is fast emerging as a critical test of whether development goals can be balanced with environmental protection. As pressure grows, the response of authorities in the coming weeks is likely to determine whether the damage can still be contained or whether it will continue to spread unchecked.

By Ifham Nizam
Features
Why Mahatma Gandhi’s teachings need to be at the heart of conflict resolution
All credit to the Tamil Nadu government for taking concrete measures to perpetuate the memory of the renowned Mahatma Gandhi of India, who on account of his moral teachings stands on par with the likes of Socrates, Plato, Aristotle, Confucius and Jalaluddin Rumi, to name a few such all-time greats. The time is indeed ripe to draw the world’s attention to the Mahatma’s humanistic legacy which has resonated in the hearts of peace-oriented sections the world over down the decades.
Under its mega developmental blueprint titled ‘ Tamil Nadu 2030’, the Tamil Nadu government, among other things, intends transforming villages into centres of economic growth in conformity with the Mahatma’s vision of making the village the fundamental unit of material and spiritual advancement. Thus will come into being the ‘Uttamar Gandhi Model Villages Project’, which will be initially covering 10 village Panchayats. (Please see page 3 of The Island of March 11, 2026).
The timeliness of remembering and appreciating anew the teachings of Mahatma Gandhi resides in the utter lawlessness that has been allowed to overtake the world over the last few decades by none other than those global powers which took it upon themselves to usher in a world political and economic order based on the UN Charter and the Universal Declaration of Human Rights. Mainly in ‘the dock’ in this regard are the permanent members of the UN Security Council.
As is plain to see, the international law and order situation has veered out of control. Principal priorities for the international community or what’s left of it is to prevent the current mainly regional war in the Middle East from degenerating dangerously into another world war, coupled with the task of eliminating the possibility of another nuclear holocaust.
The most scorching of ironies is that the world’s ‘number one power’, the US, has virtually lost its way in the ‘Global Disorder’ it has been party to letting lose. For instance, instead of making good its boast of militarily neutralizing Iran and paving the way for the constant flow of fuel and gas from the Strait of Hormus by itself and Israel, it is now appealing to the rest of the West to come to its assistance. Not surprisingly, US allies are indicating their unwillingness to help pull the US’ ‘chestnuts out of the fire’.
Oil and gas are the veritable life blood of countries and going ahead it should not come as a surprise if impatience gets the better of the major powers and the nuclear option is resorted to by some of them under the dangerous illusion that it would be a quick-fix to their growing economic ills and frustrations.
All the above and more are within the realms of the possible and the need is pressing for humanistic voices to take centre stage in the present runaway crisis. As pointed out in this column last week, Realpolitik has overtaken the world and unless the latter is convinced of the self-destructive nature of the major powers’ policy of ‘meeting fire with fire’ to resolve their disputes, annihilation could be the lot of a good part of the world.
For far too long the voice of humanity has been muted and silenced in the affairs of the world by the incendiary threats and counter-threats of the big powers and their allies. No quarter has been bold enough in these blood pressure-hiking slanging matches to speak of the need for brotherly love and compassion among nations and countries. But it’s the language of love and understanding that is the most pressing need currently and the Mahatma in his time did just that against mighty odds.
At present the US and Iran are trading threats and accusations over military-related developments in the Gulf and it’s anybody’s guess as to what turn these events will take. However, calming voices of humanity and moderation would help in deescalating tensions and such voices need to go to the assistance of the UN chief and his team.
The Mahatma used the technique of ‘Satyagraha’ or the policy of non-violent resistance to oppose and dis-empower to a degree the British empire in his time and the current major powers would do well to take a leaf from Gandhi. The latter also integrated into the strategy of non-violent resistance the policy of ‘Ahimsa’ or love and understanding which helped greatly in uniting rather than alienating adversaries. The language of love, it has been proved, speaks to the hearts and minds of people and has a profoundly healing impact.
Mahatma Gandhi defined the ideal of ‘Ahimsa’ thus: ‘In its positive form, “Ahimsa” means the largest love, the greatest charity. If I am a follower of “Ahimsa”, I must love my enemy or a stranger to me as I would my wrong-doing father or son. This active “Ahimsa” necessarily includes truth and fearlessness.’ (See; ‘Modern Indian Political Thought; Text and Context’ by Bidyut Chakrabarty and Rajendra Kumar Pandey, Sage Publications India, Pvt. Ltd., www.sagepub.in).
In the latter publication, the authors also defined the essence of ‘satyagraha’ as ‘protest without rancour’ and this is seen as ‘holding the key to his entire campaign’ of non-violent resistance. From these perspectives, the teaching, ‘hatred begets hatred’ acquires more salience and meaning.
Accordingly, the voice of reason and love needs to come centre stage and take charge of current international political discourse. The UN and allied organizations which advocate conflict resolution by peaceful means need to get together and ensure that their voices are clearly heard and understood. The global South could help in this process by seeing to the vibrant rejuvenation of organizations such as the Non-aligned Movement.
An immediate task for the peace-oriented and well meaning is to make the above projects happen fast. In the process they should underscore afresh the profound importance of the teachings of Mahatma Gandhi, who is acclaimed the world over as a uniting and healing political personality and prophet of peace.
If the Mahatma is universally acclaimed, the reason is plain to see. Put simply, he spoke to the hearts and minds of people everywhere, regardless of man-made barriers. The language of peace and brotherhood, that is, is understood by everyone. The world needs more prophets of peace and reconciliation of the likes of the Mahatma to drown out the voices of discord and war-mongering and ensure that the language of humanity prevails.
Features
Exciting scene awaits them …
The Future Model Hunt extravaganza, organised by Rukmal Senanayake, and advocacy trainer Tharaka Gurukanda, held in late January 2026, has brought into the limelight four outstanding contestants who will participate, at the international level, this year – Sandeepa Sewmini, Demitha Jayawardhana, Diwyanjana Senevirathna, and Nimesha Premachandra.
Nimesha took the honours as Mrs. Tourism Sri Lanka 2026 and was featured in The Island of 05th March,
Sandeepa Sewmini was crowned Miss Supranational 2026 and will represent Sri Lanka at the big event to be held in Poland later in the year.
A Business Management and Human Resources student, she will be competing under the guidance of Rukmal Senanayake from the Model With Ruki – Model Academy & Agency.
The Mister Supranational Sri Lanka crown went to Demitha Jayawardhana, a 20-year-old professional model and motocross rider.
Apart from modelling he is engaged in his family business.

Demitha Jayawardhana: Mister Supranational Sri Lanka 2026
Demitha is also a badminton player with a strong passion for sports, fitness and personal growth.
In fact, he is recognised for his strength, discipline, and passion for fitness.
A past student of Wycherley International School and St Peter’s College, Colombo, Demitha is currently in his second year of Economics Management at the Royal Institute of Colombo.
He will represent Sri Lanka at the 10th edition of the Mister Supranational pageant, in Poland, in August, 2026.
Mister and Miss Supranational are annual international beauty pageants, held in Poland, and are designed to discover new talent for the modelling and television industries and produce instant celebrities.
The competition focuses on elegance, intelligence, and social advocacy, with contestants, representing their countries.
The newly appointed Miss Teen International Sri Lanka 2026 is Diwyanjana Senevirathna.
She was crowned at the Future Model Hunt and will represent Sri Lanka at the Miss Teen International 2026 pageant in India.
Diwyanjana is noted for her grace and dedication to representing the country at this prestigious event that aims to celebrate talent, intelligence, charm, and individuality, and provide a platform for young girls to showcase their skills.
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