Features
Happiness from Buddhist perspective
By Dr. Justice Chandradasa Nanayakkara
It is the nature of every human being to seek happiness and peace of mind. It is something everyone aspires to achieve all the time. Our life is involved in a never-ending search and pursuit of happiness. As humans, we are naturally wired or programmed from birth to seek happiness wherever we can find it.
Happiness can mean different things to different people and different things make different people happy. What makes one person happy makes another unhappy. People generally define happiness based on their individual objectives, goals, and values. Happiness is an abstract concept, which defies definitive and concrete definition.
Happiness as a subjective feeling is brought about by a wide range of human emotions, that an ordinary person experiences in life. What constitutes happiness has caused some confusion in the minds of many, and it has been a subject of controversy since time immemorial. Happiness is purely subjective, emotive, or altitudinal for some philosophers and intellectuals. Aristotle, who was one of the greatest thinkers in history, was of the view that happiness is bound up with morality and ethical conduct. He believed happiness can only be achieved through the practice of virtue.
Every religion has its own concept of happiness and to attain the desired objective of happiness has its own method. In Buddhism, the path to real happiness starts with a clear comprehension of the causes of suffering and the way out of it, as enunciated in its fundamental teaching, the Four Noble Truths, according to which craving and desire are the cause of all unhappiness, people experience in life everywhere. The second of the Four Noble Truths attributes our suffering and unhappiness to the relentless drive to satisfy our never-ending insatiable craving or desire. We live in a world that is designed to distract us in every way. It is human nature our desires are never satisfied.
The senior most Arahant Annakondanna Maha Thera who lived during the time of the Buddha declared: ” In this world, there are various objects, among them there are beautiful things that arouse lust in our mind. And thoughts of such nature agitate the entire human world”. for more and more and when we finally have what we desire, our tendency is to look again for other things.
In Buddhist teachings, happiness is a feeling that can be experienced when a person is content, a mental quality that is regarded as the greatest wealth. The Buddha emphasised the importance of contentment when he said “Santhushti Paramam Dhanam“. It is an important virtue that has been extolled in many scriptures like Mangala Sutta and Metta Sutta as a quality to be cultivated for one’s happiness and well-being. It holds a timeless truth.
According to Buddhism, the mind is the source of happiness, and it is the feeling of joy, contentment, and satisfaction which can be experienced by one whose mind is free from unwholesome afflictive emotions, such as hatred and obsessive craving, and delusion. Dhammapada states, ” All mental phenomena have mind as their forerunner; they have mind as their chief; they are mind-made. If one speaks or acts with pure intentions, happiness will follow like a shadow that never leaves one’s side. Conversely, if one speaks or acts with evil intentions, suffering will, just as the wheels of a cart follow the oxen that pull it along”. Man, himself is the maker of his own happiness and happiness is something individualistic.
For some people, happiness is the enjoyment of sensual pleasures. They live under the misconception that happiness comes from indulging the desire for delightful sights, sounds, smells, tastes, and tactile sensations. Others are concerned not so much with sensual pleasures but the material things and wealth. They live under the delusion, that their happiness is proportional to the quantity and monetary value of their possessions, thereby placing greater value on extrinsic happiness rather than on intrinsic happiness. They evaluate themselves and others by the amount of their wealth, money, and other materialistic possessions. They utilise their time and energy for the purpose of augmenting their wealth, money, and other material things. People who believe that money and other material things will bring them lasting happiness and satisfaction will eventually realise that they are mistaken and deluded in their thinking.
Then there are some others such as politicians who invest their energy and effort in the pursuit of power so that they can rule over others, their main aim is the attainment of happiness through the exercise of political and social power (Bhikkhu Bodhi). All these are pervasive illusions, as the key to our happiness is the ability to feel contented in life with what one possesses. Therefore, people who seek happiness through their material possessions, careers, the pursuit of power, gratification of sensual desires, and all other pursuits will eventually realise that they have wasted their lives in pursuit of empty dreams.
Happiness should not be confused with pleasure. The pleasure that someone experiences through sensual gratification is not happiness. Pleasure is something evanescent and temporary. It only gives a person instant gratification. But happiness conceived in Buddhism is long-lasting. According to Dhammapada happiness and sadness depend on the purity of the mind.
Life is a journey filled with ups and downs. Everyone experiences setbacks, disappointments, failures, and challenges in his life. Today, man’s mind is more agitated than before. The world has become restless and in a state of turmoil and people face a myriad of problems. There is fierce competition in society and one is trying to beat the other in every sphere of life. Even people blessed with enormous wealth and other luxuries can find themselves unhappy with their lives. The world has lost the very happiness it was pursuing.
Every human being faces the eight vicissitudes of life in the course of his life according to Buddhism. That is gain and loss, good repute and ill repute, praise, and censure, pain and pleasure. It is natural, that people experience these realities from time to time. But people respond to these worldly conditions with unhappiness and disillusionment. A Buddhist is expected to be resilient in these circumstances. Resilience is not about avoiding hardships but how a person responds or reacts to them. Happy people see setbacks not as insurmountable obstacles when things do not turn out the way they expected, as they maintain a positive and optimistic outlook. A Buddhist is expected to approach life’s challenges with a positive mindset. According to Buddhism, they should maintain equanimity (Uppekka) and should not be swayed or assailed by the vicissitudes of life. Uppekka is mental equipoise or mental impartibility. It is a perfect, unshakable balance of mind rooted in insight. A person who is equanimous and unperturbed by these realities is happy and contented. Equanimity is extolled as one of the greatest values and virtues in many religions in the world.
In Buddhist teachings, equanimity or peace of mind is achieved by detaching oneself from the cycle of craving that produces dukkha. Uppekka rejects both attachment (anurodha) and resentment(virodha) and advocates the middle path of being neither attracted nor repelled by pleasant and unpleasant experiences in life, a person must not be carried away by success or depressed by failure.
Moreover, a Buddhist should not obsess over the past which cannot be changed or worry about the future he cannot predict. He is expected to come to terms with the reality.
The fact that Buddhism’s dominant discourse is on suffering has led some to believe that Buddhism is overly pessimistic in outlook and always takes a gloomy and melancholic view of life. This is an erroneous view, as pessimism is a philosophy of suffering, while Buddhism is a philosophy of the relief of suffering resulting in eventual happiness. Had the Buddha discoursed that there was nothing but misery in life, and there was no place for happiness in his teachings, without a way out of unhappiness, one can be justified in characterising Buddhism as pessimistic. But the Buddha while exposing the unhappy part of life enunciated the way to come out of it through the Noble Eightfold Path. In this regard, it should be stated that Buddhism does not countenance a melancholic, sorrowful, and gloomy attitude to life and it does not foster an attitude of hopelessness. Buddha did not expect his adherents to brood over misery only but admonished them to understand that both life’s happy and sad sides are equally fleeting and impermanent. Buddhism teaches the unsatisfactory nature of life, which would encompass both happiness and sorrow. It should be realised even the feelings of happiness a person experiences at a given moment in his life can amount to dukkha as happiness is not everlasting but ephemeral. Happiness is a mental state that changes from moment to moment as reflected by our moods and emotion. Happiness depends on how a person perceives the true nature of reality in its true perspective.
Ven. Piyadassi Thera says, “a mental property(cestasika) and is a quality which suffuses both the body and mind He further stated ” the man lacking in this quality cannot proceed along the path to enlightenment not, there will arise in him a sullen indifference to the dhamma, an aversion to the practice of meditation, and morbid manifestations. It is therefore very necessary that a man striving to attain enlightenment and find deliverance from the fetters of samsara that repeated wandering should endeavor to cultivate the all-important factor of happiness”. (Barbara Obrien)
The Buddhist teaching, the practice of generosity and helping others, no matter how small, is also acknowledged as another factor that contributes to a person’s happiness and emotional well-being. In Buddhism, Dana (generosity) constitutes the first Parami of the ten transcendental virtues that an aspirant to Buddhahood should practise. It eliminates craving that lies dormant within a person. It is believed a person engaged in such acts of kindness and compassion will have an increased level of satisfaction and happiness. Moreover, a new study has found selfless acts of giving activate an area of the brain linked with happiness and contentment. They derive a sense of fulfillment and satisfaction from making a positive difference in someone’s life.
Features
The invisible crisis: How tour guide failures bleed value from every tourist
(Article 04 of the 04-part series on Sri Lanka’s tourism stagnation)
If you want to understand why Sri Lanka keeps leaking value even when arrivals hit “record” numbers, stop staring at SLTDA dashboards and start talking to the people who face tourists every day: the tour guides.
They are the “unofficial ambassadors” of Sri Lankan tourism, and they are the weakest, most neglected, most dysfunctional link in a value chain we pretend is functional. Nearly 60% of tourists use guides. Of those guides, 57% are unlicensed, untrained, and invisible to the very institutions claiming to regulate quality. This is not a marginal problem. It is a systemic failure to bleed value from every visitor.
The Invisible Workforce
The May 2024 “Comprehensive Study of the Sri Lankan Tour Guides” is the first serious attempt, in decades, to map this profession. Its findings should be front-page news. They are not, because acknowledging them would require admitting how fundamentally broken the system is. The official count (April 2024): SLTDA had 4,887 licensed guides in its books:
* 1,892 National Guides (39%)
* 1,552 Chauffeur Guides (32%)
* 1,339 Area Guides (27%)
* 104 Site Guides (2%)
The actual workforce: Survey data reveals these licensed categories represent only about 75% of people actually guiding tourists. About 23% identify as “other”; a polite euphemism for unlicensed operators: three-wheeler drivers, “surf boys,” informal city guides, and touts. Adjusted for informal operators, the true guide population is approximately 6,347; 32% National, 25% Chauffeur, 16% Area, 4% Site, and 23% unlicensed.
But even this understates reality. Industry practitioners interviewed in the study believe the informal universe is larger still, with unlicensed guides dominating certain tourist hotspots and price-sensitive segments. Using both top-down (tourist arrivals × share using guides) and bottom-up (guides × trips × party size) estimates, the study calculates that approximately 700,000 tourists used guides in 2023-24, roughly one-third of arrivals. Of those 700,000 tourists, 57% were handled by unlicensed guides.
Read that again. Most tourists interacting with guides are served by people with no formal training, no regulatory oversight, no quality standards, and no accountability. These are the “ambassadors” shaping visitor perceptions, driving purchasing decisions, and determining whether tourists extend stays, return, or recommend Sri Lanka. And they are invisible to SLTDA.
The Anatomy of Workforce Failure
The guide crisis is not accidental. It is the predictable outcome of decades of policy neglect, regulatory abdication, and institutional indifference.
1. Training Collapse and Barrier to Entry Failure
Becoming a licensed National Guide theoretically requires:
* Completion of formal training programmes
* Demonstrated language proficiency
* Knowledge of history, culture, geography
* Passing competency exams
In practice, these barriers have eroded. The study reveals:
* Training infrastructure is inadequate and geographically concentrated
* Language requirements are inconsistently enforced
* Knowledge assessments are outdated and poorly calibrated
* Continuous professional development is non-existent
The result: even licensed guides often lack the depth of knowledge, language skills, or service standards that high-yield tourists expect. Unlicensed guides have no standards at all. Compare this to competitors. In Mauritius, tour guides undergo rigorous government-certified training with mandatory refresher courses. The Maldives’ resort model embeds guide functions within integrated hospitality operations with strict quality controls. Thailand has well-developed private-sector training ecosystems feeding into licensed guide pools.
2. Economic Precarity and Income Volatility
Tour guiding in Sri Lanka is economically unstable:
* Seasonal income volatility: High earnings in peak months (December-March), near-zero in low season (April-June, September)
* No fixed salaries: Most guides work freelance or commission-based
* Age and experience don’t guarantee income: 60% of guides are over 40, but earnings decline with age due to physical demands and market preference for younger, language-proficient guides
* Commission dependency: Guides often earn more from commissions on shopping, gem purchases, and restaurant referrals than from guiding fees
The commission-driven model pushes guides to prioritise high-commission shops over meaningful experiences, leaving tourists feeling manipulated. With low earnings and poor incentives, skilled guides exist in the profession while few new entrants join. The result is a shrinking pool of struggling licensed guides and rising numbers of opportunistic unlicensed operators.
3. Regulatory Abdication and Unlicensed Proliferation
Unlicensed guides thrive because enforcement is absent, economic incentives favour avoiding fees and taxes, and tourists cannot distinguish licensed professionals from informal operators. With SLTDA’s limited capacity reducing oversight, unregistered activity expands. Guiding becomes the frontline where regulatory failure most visibly harms tourist experience and sector revenues in Sri Lanka.
4. Male-Dominated, Ageing, Geographically Uneven Workforce
The guide workforce is:
* Heavily male-dominated: Fewer than 10% are women
* Ageing: 60% are over 40; many in their 50s and 60s
* Geographically concentrated: Clustered in Colombo, Galle, Kandy, Cultural Triangle—minimal presence in emerging destinations
This creates multiple problems:
* Gender imbalance: Limits appeal to female solo travellers and certain market segments (wellness tourism, family travel with mothers)
* Physical limitations: Older guides struggle with demanding itineraries (hiking, adventure tourism)
* Knowledge ossification: Ageing workforce with no continuous learning rehashes outdated narratives, lacks digital literacy, cannot engage younger tourist demographics
* Regional gaps: Emerging destinations (Eastern Province, Northern heritage sites) lack trained guide capacity
1. Experience Degradation Lower Spending
Unlicensed guides lack knowledge, language skills, and service training. Tourist experience degrades. When tourists feel they are being shuttled to commission shops rather than authentic experiences, they:
* Cut trips short
* Skip additional paid activities
* Leave negative reviews
* Do not return or recommend
The yield impact is direct: degraded experiences reduce spending, return rates, and word-of-mouth premium.

2. Commission Steering → Value Leakage
Guides earning more from commissions than guiding fees optimise for merchant revenue, not tourist satisfaction.
This creates leakage: tourism spending flows to merchants paying highest commissions (often with foreign ownership or imported inventory), not to highest-quality experiences.
The economic distortion is visible: gems, souvenirs, and low-quality restaurants generate guide commissions while high-quality cultural sites, local artisan cooperatives, and authentic restaurants do not. Spending flows to low-value, high-leakage channels.
3. Safety and Security Risks → Reputation Damage
Unlicensed guides have no insurance, no accountability, no emergency training. When tourists encounter problems, accidents, harassment, scams, there is no recourse. Incidents generate negative publicity, travel advisories, reputation damage. The 2024-2025 reports of tourists being attacked by wildlife at major sites (Sigiriya) with inadequate safety protocols are symptomatic. Trained, licensed guides would have emergency protocols. Unlicensed operators improvise.
4. Market Segmentation Failure → Yield Optimisation Impossible
High-yield tourists (luxury, cultural immersion, adventure) require specialised guide-deep knowledge, language proficiency, cultural sensitivity. Sri Lanka cannot reliably deliver these guides at scale because:
* Training does not produce specialists (wildlife experts, heritage scholars, wellness practitioners)
* Economic precarity drives talent out
* Unlicensed operators dominate price-sensitive segments, leaving limited licensed capacity for premium segments
We cannot move upmarket because we lack the workforce to serve premium segments. We are locked into volume-chasing low-yield markets because that is what our guide workforce can provide.
The way forward
Fixing Sri Lanka’s guide crisis demands structural reform, not symbolic gestures. A full workforce census and licensing audit must map the real guide population, identify gaps, and set an enforcement baseline. Licensing must be mandatory, timebound, and backed by inspections and penalties. Economic incentives should reward professionalism through fair wages, transparent fees, and verified registries. Training must expand nationwide with specialisations, language standards, and continuous development. Gender and age imbalances require targeted recruitment, mentorship, and diversified roles. Finally, guides must be integrated into the tourism value chain through mandatory verification, accountability measures, and performancelinked feedback.
The Uncomfortable Truth
Can Sri Lanka achieve high-value tourism with a low-quality, largely unlicensed guide workforce? The answer is NO. Unambiguously, definitively, NO. Sri Lanka’s guides shape tourist perceptions, spending, and satisfaction, yet the system treats them as expendable; poorly trained, economically insecure, and largely unregulated. With 57% of tourists relying on unlicensed guides, experience quality becomes unpredictable and revenue leaks into commission-driven channels.
High-yield markets avoid destinations with weak service standards, leaving Sri Lanka stuck in low-value, volume tourism. This is not a training problem but a structural failure requiring regulatory enforcement, viable career pathways, and a complete overhaul of incentives. Without professionalising guides, high-value tourism is unattainable. Fixing the guide crisis is the foundation for genuine sector transformation.
The choice is ours. The workforce is waiting.
This concludes the 04-part series on Sri Lanka’s tourism stagnation. The diagnosis is complete. The question now is whether policymakers have the courage to act.
For any concerns/comments contact the author at saliya.ca@gmail.com
(The writer, a senior Chartered Accountant and professional banker, is Professor at SLIIT, Malabe. The views and opinions expressed in this article are personal.)
Features
Recruiting academics to state universities – beset by archaic selection processes?
Time has, by and large, stood still in the business of academic staff recruitment to state universities. Qualifications have proliferated and evolved to be more interdisciplinary, but our selection processes and evaluation criteria are unchanged since at least the late 1990s. But before I delve into the problems, I will describe the existing processes and schemes of recruitment. The discussion is limited to UGC-governed state universities (and does not include recruitment to medical and engineering sectors) though the problems may be relevant to other higher education institutions (HEIs).
How recruitment happens currently in SL state universities
Academic ranks in Sri Lankan state universities can be divided into three tiers (subdivisions are not discussed).
* Lecturer (Probationary)
– recruited with a four-year undergraduate degree. A tiny step higher is the Lecturer (Unconfirmed), recruited with a postgraduate degree but no teaching experience.
* A Senior Lecturer can be recruited with certain postgraduate qualifications and some number of years of teaching and research.
* Above this is the professor (of four types), which can be left out of this discussion since only one of those (Chair Professor) is by application.
State universities cannot hire permanent academic staff as and when they wish. Prior to advertising a vacancy, approval to recruit is obtained through a mind-numbing and time-consuming process (months!) ending at the Department of Management Services. The call for applications must list all ranks up to Senior Lecturer. All eligible candidates for Probationary to Senior Lecturer are interviewed, e.g., if a Department wants someone with a doctoral degree, they must still advertise for and interview candidates for all ranks, not only candidates with a doctoral degree. In the evaluation criteria, the first degree is more important than the doctoral degree (more on this strange phenomenon later). All of this is only possible when universities are not under a ‘hiring freeze’, which governments declare regularly and generally lasts several years.
Problem type 1
– Archaic processes and evaluation criteria
Twenty-five years ago, as a probationary lecturer with a first degree, I was a typical hire. We would be recruited, work some years and obtain postgraduate degrees (ideally using the privilege of paid study leave to attend a reputed university in the first world). State universities are primarily undergraduate teaching spaces, and when doctoral degrees were scarce, hiring probationary lecturers may have been a practical solution. The path to a higher degree was through the academic job. Now, due to availability of candidates with postgraduate qualifications and the problems of retaining academics who find foreign postgraduate opportunities, preference for candidates applying with a postgraduate qualification is growing. The evaluation scheme, however, prioritises the first degree over the candidate’s postgraduate education. Were I to apply to a Faculty of Education, despite a PhD on language teaching and research in education, I may not even be interviewed since my undergraduate degree is not in education. The ‘first degree first’ phenomenon shows that universities essentially ignore the intellectual development of a person beyond their early twenties. It also ignores the breadth of disciplines and their overlap with other fields.
This can be helped (not solved) by a simple fix, which can also reduce brain drain: give precedence to the doctoral degree in the required field, regardless of the candidate’s first degree, effected by a UGC circular. The suggestion is not fool-proof. It is a first step, and offered with the understanding that any selection process, however well the evaluation criteria are articulated, will be beset by multiple issues, including that of bias. Like other Sri Lankan institutions, universities, too, have tribal tendencies, surfacing in the form of a preference for one’s own alumni. Nevertheless, there are other problems that are, arguably, more pressing as I discuss next. In relation to the evaluation criteria, a problem is the narrow interpretation of any regulation, e.g., deciding the degree’s suitability based on the title rather than considering courses in the transcript. Despite rhetoric promoting internationalising and inter-disciplinarity, decision-making administrative and academic bodies have very literal expectations of candidates’ qualifications, e.g., a candidate with knowledge of digital literacy should show this through the title of the degree!
Problem type 2 – The mess of badly regulated higher education
A direct consequence of the contemporary expansion of higher education is a large number of applicants with myriad qualifications. The diversity of degree programmes cited makes the responsibility of selecting a suitable candidate for the job a challenging but very important one. After all, the job is for life – it is very difficult to fire a permanent employer in the state sector.
Widely varying undergraduate degree programmes.
At present, Sri Lankan undergraduates bring qualifications (at times more than one) from multiple types of higher education institutions: a degree from a UGC-affiliated state university, a state university external to the UGC, a state institution that is not a university, a foreign university, or a private HEI aka ‘private university’. It could be a degree received by attending on-site, in Sri Lanka or abroad. It could be from a private HEI’s affiliated foreign university or an external degree from a state university or an online only degree from a private HEI that is ‘UGC-approved’ or ‘Ministry of Education approved’, i.e., never studied in a university setting. Needless to say, the diversity (and their differences in quality) are dizzying. Unfortunately, under the evaluation scheme all degrees ‘recognised’ by the UGC are assigned the same marks. The same goes for the candidates’ merits or distinctions, first classes, etc., regardless of how difficult or easy the degree programme may be and even when capabilities, exposure, input, etc are obviously different.
Similar issues are faced when we consider postgraduate qualifications, though to a lesser degree. In my discipline(s), at least, a postgraduate degree obtained on-site from a first-world university is preferable to one from a local university (which usually have weekend or evening classes similar to part-time study) or online from a foreign university. Elitist this may be, but even the best local postgraduate degrees cannot provide the experience and intellectual growth gained by being in a university that gives you access to six million books and teaching and supervision by internationally-recognised scholars. Unfortunately, in the evaluation schemes for recruitment, the worst postgraduate qualification you know of will receive the same marks as one from NUS, Harvard or Leiden.
The problem is clear but what about a solution?
Recruitment to state universities needs to change to meet contemporary needs. We need evaluation criteria that allows us to get rid of the dross as well as a more sophisticated institutional understanding of using them. Recruitment is key if we want our institutions (and our country) to progress. I reiterate here the recommendations proposed in ‘Considerations for Higher Education Reform’ circulated previously by Kuppi Collective:
* Change bond regulations to be more just, in order to retain better qualified academics.
* Update the schemes of recruitment to reflect present-day realities of inter-disciplinary and multi-disciplinary training in order to recruit suitably qualified candidates.
* Ensure recruitment processes are made transparent by university administrations.
Kaushalya Perera is a senior lecturer at the University of Colombo.
(Kuppi is a politics and pedagogy happening on the margins of the lecture hall that parodies, subverts, and simultaneously reaffirms social hierarchies.)
Features
Talento … oozing with talent
This week, too, the spotlight is on an outfit that has gained popularity, mainly through social media.
Last week we had MISTER Band in our scene, and on 10th February, Yellow Beatz – both social media favourites.
Talento is a seven-piece band that plays all types of music, from the ‘60s to the modern tracks of today.
The band has reached many heights, since its inception in 2012, and has gained recognition as a leading wedding and dance band in the scene here.
The members that makeup the outfit have a solid musical background, which comes through years of hard work and dedication
Their portfolio of music contains a mix of both western and eastern songs and are carefully selected, they say, to match the requirements of the intended audience, occasion, or event.
Although the baila is a specialty, which is inherent to this group, that originates from Moratuwa, their repertoire is made up of a vast collection of love, classic, oldies and modern-day hits.
The musicians, who make up Talento, are:
Prabuddha Geetharuchi:
(Vocalist/ Frontman). He is an avid music enthusiast and was mentored by a lot of famous musicians, and trainers, since he was a child. Growing up with them influenced him to take on western songs, as well as other music styles. A Peterite, he is the main man behind the band Talento and is a versatile singer/entertainer who never fails to get the crowd going.
Geilee Fonseka (Vocals):
A dynamic and charismatic vocalist whose vibrant stage presence, and powerful voice, bring a fresh spark to every performance. Young, energetic, and musically refined, she is an artiste who effortlessly blends passion with precision – captivating audiences from the very first note. Blessed with an immense vocal range, Geilee is a truly versatile singer, confidently delivering Western and Eastern music across multiple languages and genres.
Chandana Perera (Drummer):
His expertise and exceptional skills have earned him recognition as one of the finest acoustic drummers in Sri Lanka. With over 40 tours under his belt, Chandana has demonstrated his dedication and passion for music, embodying the essential role of a drummer as the heartbeat of any band.
Harsha Soysa:
(Bassist/Vocalist). He a chorister of the western choir of St. Sebastian’s College, Moratuwa, who began his musical education under famous voice trainers, as well as bass guitar trainers in Sri Lanka. He has also performed at events overseas. He acts as the second singer of the band
Udara Jayakody:
(Keyboardist). He is also a qualified pianist, adding technical flavour to Talento’s music. His singing and harmonising skills are an extra asset to the band. From his childhood he has been a part of a number of orchestras as a pianist. He has also previously performed with several famous western bands.
Aruna Madushanka:
(Saxophonist). His proficiciency in playing various instruments, including the saxophone, soprano saxophone, and western flute, showcases his versatility as a musician, and his musical repertoire is further enhanced by his remarkable singing ability.
Prashan Pramuditha:
(Lead guitar). He has the ability to play different styles, both oriental and western music, and he also creates unique tones and patterns with the guitar..
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