Midweek Review

Increasing scholarly mutuality for a holistic understanding of life: Some initial reflections

Published

2 years ago

2024/11/6

Roald Hoffmann, professor of Humane Letters at Cornell university and Nobel laureate in chemistry, who is also an excellent poet.

by Liyanage Amarakeerthi
Professor of Sinhala, University of Peradeniya

(Keynote speech delivered at the International Multidisciplinary Research Conference at University of Kelaniya, October 25th, 2024.)

We know that in Sri Lanka, students are separated into specialised subject areas a bit too early. This early specialisation continues even at universities. Now, some students are admitted to universities directly by the University Grant Commission and they are not allowed to segue into any other stream of learning. In some cases, they cannot even take classes in another subject. In addition, there are departments in our faculties looking to seize the first opportunity to break away and establish their own faculties, isolating themselves further in their own expertise.

This practice may have its own reasons and benefits but in terms of generating interdisciplinary understanding of life, society, and the world young students must be allowed to find their way after encountering a host of diverse subjects. While academia in some other parts of the world is seeking ways to find meaningful interactions and integrations, we seek the unchallenged comforts of isolation. In other words, we value monologue over dialogue.

But some of us are already engaged in dialogues with other fields. I have been a proponent of a holistic approach to education for quite some time now. I have made a case for this in four of my books, Vishavavidyaa Yanu Kumakda? Kalawa saha Minisa, Kalawa Kumakatada?, and Sithiwili Sithijya.

In this speech, I want to argue that there needs to be much more substantial interconnections between different branches of knowledge. Let me begin by referring to something close to my heart: storytelling. A certain neurological study has shown that ‘when we get to the end of a story, a short lyric poem, or a joke, the brain performs an instantaneous retro-assessment for efficiency. If, as I tell the one about the duck who walks into a bar, I interject a fifteen-minute digression about the duck’s childhood that turns out to have nothing to do with the punchline, your brain notes this as an inefficiency and, at the end, you laugh less.’ This is a wonderful example from George Saunders’s excellent book about how fictional narratives are constructed and read. (A Swim in a Pond in the Rain 83-4). Numerous recent studies have focused on the workings of the human brain, biochemistry, and neurological systems when we create and enjoy narrative arts. In other words, natural sciences have paid some significant attention to human activities that are typically studied in the humanities, and that intellectual effort has led to some spectacular discoveries. For example, neurobiologists have discovered the left side of the human face is stronger in expressing feelings, and it has to do with the way the human brain controls facial muscles. Much before this scientific discovery was made, European painters used the left side of human faces to depict feelings central to their paintings, especially portraits (Jerome Kagen. The Three Cultures. 246). There are numerous other instances of this kind where the paths of natural sciences and arts have crossed. And then, Kagen’s MIT colleague, Steven Pinker, who is also at Harvard University now, points out in his groundbreaking book, The Language Instinct (1994), that language and our ability to learn and use language is part of our biological hard wiring rather than a work of culture. There have been numerous studies on language conducted by biologists.

A Poet winning a Nobel Prize for chemistry

Yet our education system in Sri Lanka hardly encourages scholars to move beyond the confines of narrow specialties even at the level of postgraduate studies. For example, we never had scholars like Erwin Schrödinger, a physicist, who conducted university lectures on Greek philosophy or anyone like Roald Hoffmann, professor of Humane Letters at Cornell university and Nobel laureate in chemistry, who is also an excellent poet. Hoffmann was unhappy that scientific rationalities reduce “miracle of the living world to a set of cold, hard facts gained by the logic of dissection.” In Sri Lanka, we have very few natural scientists academically interested in the fields related to the humanities. Professors Nalin de Silva and Carlo Fonseka have shown some interest in the field, but their interventions are, on the one hand, not deep enough to have any significant impact either on natural sciences or on the humanities. In addition, they were rather journalistic interventions mostly implicated in the politics of the day. De Silva in his style appears to be a monologist ideologue seeking to dominate rather than a dialogist seeking to have respectful conversations.

The above quotation was taken from Jerome Kagen’s book, The Three Cultures (2012: 223), which is primarily about the intersections among natural sciences, social sciences, and the humanities. For me the Kagen book is a kind of manifesto for us to think about a greater interaction among the three branches of knowledge. Kagen demonstrates that three branches of academic study differ from each other at three levels: ‘primary concerns’, ‘sources of evidence,’ and ‘concepts.’ And he also argues that natural sciences, social sciences, and the humanities differ on six (6) additional dimensions bringing the number of points at which they differ to nine (9). In this short speech, I do not have time to elaborate on all those points. But let me cite the most revealing points: One of the points these fields differ is the ‘the influence of historical conditions’ on what is being studied. In natural sciences, it is minimal, in social sciences it is modest, while in the humanities it is serious (4). For example, in studying why a human being acts the way she does, natural scientific explanation does not consider that the historical condition in which a given human being operates has much relevance. In social science, the impact of historical conditions is moderate while in the humanities it is quite significant. While the naturalist scientific hypothesis about the human behaviour in question can be quite exact and rational, the humanist explanation can be significantly explanatory, and even metaphorical.

19th C Europe seen from three vantage points

Professor Kegan ends his book by claiming that the dominance of a single branch of knowledge is dangerous as much as a government without a stronger opposition runs the risk of becoming despotic. Now, the domination of natural sciences, caused by both very good and bad reasons, has created an imbalance in human discourses. What he suggests is that we develop a culture of enriching mutuality among these streams of knowledge. Collaborations both in and out of the academy, Kegan thinks, can lead to much more holistic inclusion of the insights garnered from all knowledge forms. He cites an undergraduate course Harvard University offers where three scholars co-teach. The title of the course is “Nineteenth-century Europe.” A natural scientist teaches the discoveries of Ludvig Boltzmann, Greger Mendel, and Luis Pasteur. A social scientist explains the socio-cultural settings in which those discoveries have been made. A history professor would contextualise those discoveries in the background of industrialisation of wealthy European democracies (Kegan 2009:266). We can easily imagine how the course might have enriched the students’ understanding of the Europe of that time. It is sad that we do not have a course of this kind in Sri Lankan universities. Maybe it never occurred to us to look at higher education this way. I hope very much that this conference will lead to greater understanding among us. We, natural scientists, social scientists, and the scholars in the humanities, can come together to offer a course on the nineteenth century Colombo.

Much before Kagan wrote his book, the debate on a much more integrated approach to understanding human condition has been taking place. In fact, Kagen’s book itself was inspired by such a book: C.P. Snow’s The Two Cultures (1959) – a book extremely optimistic about natural sciences. And the book is about key differences between natural sciences and the humanities. Like Kagen, another Harvard professor was instrumental in leading the argument for much closer connections among various branches of knowledge. He was Edward O. Wilson, and in On Human Nature, originally published in 1978, and republished numerous times, he pointed out that natural science alone cannot fully explain human nature. Wilson’s contribution to this debate attains its most eloquent expression in Consilience: The Unity of Knowledge. There, Professor Wilson argues that the ‘communal mind of literate societies’, which is ‘world culture’ is an ‘immensely large loom.’ Wilsons states further that,

“Through science it has gained the power to map external reality far beyond the reach of a single mind, and through the arts the means to construct narratives, images, and rhythms immeasurably more diverse than the products of any solitary genius” (Wilson 1998: 13).

For him, natural sciences, social sciences, and the humanities are integral parts of what he calls, ‘the communal mind’, which is our collective understanding of the phenomena around us, and, of course, around us. The intellectual agility and fluidity that allow us to move from one field to another is what Wilson is after in his explanation of consilience. The liberal arts tradition of education in the US, where a wide spectrum of subjects is included in an undergraduate curriculum, Wilson argues, needs to be revitalised. I have been making this argument here in Sri Lanka for many years, Vishava Vdiyalaya Yanu Kumakda is a key manifestation of that argument. Our university system never had holistic liberal arts programmes. Wilson’s consilience argument seems a much richer version of liberal arts vision: “Every college student should be able to answer the following question: What is the relation between science and the humanities, and how is it important for human welfare? (13).”

Deepening mutuality

Biology of ethics Given the time restrictions, let me indicate some insights we can gain from a deeper mutuality between natural sciences and social sciences, and also between natural sciences and the humanities. Robert Sapolsky’s book, Behave: The Biology of Humans at Our Best and Worst (2017) is a captivating demonstration of why we need a much more holistic causality to explain human behaviour. Human feelings, thoughts, and bodily actions have their roots in biochemistry, neurological systems as much as they are caused by sociobiological factors such as upbringing, parental care, peer culture and so on. In short, both biological causes and socio-cultural causes lie behind our actions. Thus, we need a much more integrated approach to understanding human affairs.

Sapolsky’s book is full of scientific details that explain how our neurobiology intersects with ethics, fear, shame, violence, racism and so on. Based on the research and experiments of numerous scientists, Sapolsky explains the workings of ‘amygdala’ located in the frontal cortex of our brain. Neuro-chemical reactions that take place in amygdala are related to feelings like anxiety, fear and aggression, and, even, violence. We in the humanities talk about ethics, sympathy, compassion and so on. We believe that a considerable grounding in ethical rationality, acquired by studying philosophy, and, the imaginative skills, sharpened by studying literature, help students to live an ethical and humane lives. As a scholar in literary studies, I still want to hold on to this belief. But yet, I also believe that rich interactions with natural sciences can help us make our teachings in the humanities much more realistic, less idealist or wishful, and substantial. Those who are in the natural sciences can hopefully benefit by developing meaningful interactions with us in the humanities. Of course, we in the humanities must be prepared and equipped for such interactions.

A revealing example

Let’s look at a revealing example. When we accidentally chew on some rotten food, the amygdala gets chemically activated leading us to throw up that food even when our conscious thought process begins. Conscious thought process is too slow to save us from the danger of swallowing toxic food. The workings of amygdala do not stop there. When we see something morally disgusting too, it gets activated and leads us to act in certain ways. In other words, our brains chemically react to culturally ‘toxic’ phenomena as well. But we must not rush to believe that amygdala is a wonderful organ that guides us only in the right ethical directions. Amygdala does not know ethics. Sapolsky explains further that these reactions of amygdala can be culturally mediated. For example, amygdala’s reaction to disgusting food is an activation of the biological safety network within us to protect us from harm. The same reactions can take place when we see a person who is considered an enemy, an ‘other’, or an outsider within our culture. Otherness is something discursively created and mediated by socio-cultural ideologies. This means, our biology is not entirely free from our culture. In addition, our ethical rationality is not just guided by our rational mind. Even biochemical reactions that begin their workings before any invention of the rational mind can be trained in a certain way by the dominant notions in a culture. Arguably, if in a certain culture no one is considered ‘a disgusting Other,’ our amygdala would not react to them in a way it would react to disgusting things such as rotten food.

As Antonio Damasio (Descartes’ Error 1994) has brilliantly shown, Descartes made an error, and the Cartesian separation of mind and body, i.e. reason and feeling, was a fundamental mistake creating a gap between sciences and the humanities. Luckily, in the recent past numerous scholars have come out from natural sciences attempting to bridge the gap. Once looked unbridgeable, the divide is now bridged with delightful insights appearing from both sides. This conference is a hopeful sign that we in Sri Lanka have begun to see an abyss that separates us from each other. And I am happy to say that this is my third time speaking on topics related to our intellectual.”

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Midweek Review

A retired General’s narrative

Published

3 days ago

2026/06/3

Sahan Weerasooriya

A bus belonging to the SLA set on fire outside President Gotabaya Rajapaksa’s Pangiriwatte residence on 31 May, 2022

Regime change:

Egodawele

Gemunu Watch veteran retired Maj. Gen. K.B. Egodawele painted a bleak picture of the overall failure on the part of the Defence Ministry, National Security Council and the armed forces to deal with the Pangiriwatte, Mirihana, violent protest on 31, March, 2022. Had those responsible for overall security taken tangible measures, after the Pangiriwatte letdown, the rapid deterioration of the situation, leading to the 9 July, 2022, assault on the President’s House, could have been averted, he opined. The author explained how in the absence of even a basic plan to prevent large scale public movement/gathering, the conspirators succeeded in bringing several hundred thousand people to Colombo, that included even a train load of activists from Kandy. Egodawele quite rightly asserted that the hoodwinked ordinary innocent people had been the real strength behind the regime change operation. Egodawele raised a spate of pertinent questions regarding the security aspects, with the focus on the 09 July, 2022, assault, taking into consideration various influencing factors, including Field Marshal Sarath Fonseka’s appeal to the armed forces not to point guns at the public as they didn’t want a repetition of 9 May, 2022, at Galle Face.

Whatever the impact of politicians and religious leaders urging the armed forces not to intervene, the war-winning Army Chief’s appeal may have influenced the military and even some members of the National Security Council.

By Shamindra Ferdinando

Maj. Gen. (retd.) K.B. Egodawele believes the ban on import of chemical fertilisers and agrochemicals, in April/May 2021, that led to staggering drop in crop yields, and countrywide protests, had been a key contributing factors that helped galvanise the Western-engineered Aragalaya plot against President Gotabaya Rajapaksa, similar to parallel regime changes carried out by Washington in Pakistan, Bangladesh and Nepal.

Egodawele, who had served the President as an Additional Secretary (Administration), attached to the Presidential Secretariat, dealt with regime change in ‘Aragalaya: Adarayen Prachandathwayata (From Love to Violence). In fact, according to the ex-Gemunu Watch veteran, who retired in 2004, the crisis caused by the fertiliser ban had been the first major issue that undermined President Rajapaksa.

Turmoil over the fertiliser ban paved the way for a series of other large scale protests. Although not directly connected with the fertiliser issue, teachers’ protests, demanding higher salaries, campaign against Sir John Kotelawala National Defence University (KNDU) Bill, Muslims and Catholics’ protests, targeting the President, followed by countrywide demonstrations over the collapse of essential services and supplies, created an explosive situation. The unexplained explosions of gas cylinders, too, caused anger and confusion among the public struggling to cope up with the developing situation.

Egodawele asserted that the Tamil Diaspora played a significant role in the regime-change project, with external powers utilising political parties here to carry out the conspiracy. The author is confident that the regime change project got underway soon after the Gajaba Regiment veteran assumed Office, as the seventh executive President.

In addition to Egodawele, who launched his work in 2023, former Central Bank Governor Ajith Nivard Cabraal (2022), former parliamentarian Wimal Weerawansa (2023), renowned author Sena Thoradeniya (2023), one-time Finance Secretary Mahinda Siriwardana (2025), President Ranil Wickremesinghe’s media head Prof. Sunanda Maddumabandara (2025), political analyst Asanga Abeygunasekera (2026) and President Gotabaya Rajapaksa’s Media head/DG, Information Department Mohan Samaranayake (2026) dealt with the first successful use of calculated violence to achieve a regime change.

As a person who had a ring side view of the rapid developments, Egodawele quite rightly asserted that the crisis got out of hand due to the delay on the part of the government to reach consensus with the International Monetary Fund (IMF) to secure a lifeline. Who caused the delay in Sri Lanka initiating action to obtain IMF assistance for the 18th time? Those who had read Siriwardena’s book know that direct accusations were directed at the then Central Bank Governor W.D. Lakshman and others for their failure to seek IMF assistance, thereby jeopardizing the government. Samaranayake went a step further when he questioned whether such actions had been deliberate and meant to cause the downfall of the President, elected by a huge majority.

Referring to the Covid-19 crisis that dealt a knockout blow to the already weak national economy, Egodawele declared that it wouldn’t be fair by President Gotabaya Rajapaksa to blame him for the economic fallout as previous leaders, too, contributed to the collapse. Alleging that the external and internal conspirators exploited the Covid-19 crisis to achieve their political objective, the author named the main Opposition Samagi Jana Balwegaya (SJB), the Janatha Vimukthi Peramuna and JVP breakaway faction Frontline socialist party (FSP/Peratugami pakshaya) as well as other political parties and groups being among the schemers.

The Catholic Church was also accused of direct involvement in the operation against President Gotabaya Rajapaksa. However, the author’s assertion, in the foreword, that extremists took control over the protest campaign that was launched at Kohuwala by those ordinary people affected by the crisis seemed wrong.

Having perused all books which dealt with the regime change operation and discussed the issues at hand with those in government at that time, both civilian and military, The Island is of the view that the whole operation, from the very beginning, was planned and executed by political parties/groups, both in and outside Parliament. Perhaps as Samaranayake pointed out in his study of the regime change project, Switzerland, with the backing of the US, launched the operation in late November, 2029, by staging the abduction drama, with the help of Somalatha or Siriyalatha Perera (later changed to Garnier Banister Francis), a local employee at the Embassy (https://island.lk/focus-on-swiss-role-in-garnier-abduction-as-furgler-succeeds-mock/)

Egodawele’s assertion that President Gotabaya’s decision to accommodate UNP leader Ranil Wickremesinghe in his Cabinet, as Prime Minister, as a correct and prudent move, is questionable. The President had no other option but to reach consensus with Wickremesinghe after the SJB leader Sajith Premadasa declared pre-conditions for him to accept that offer. But, Wickremesinghe’s acceptance of premiership cannot be examined without taking into consideration his role in the US-India backed project. President Gotabaya Rajapaksa, too, declared that Wickremesinghe was the best person to handle the situation but, whatever the assertions, the fact remains he was part of it. The protest couldn’t have exploded at Pangiriwattte, Mirihana, outside the President’s private residence without the direct UNP involvement.

Internal strife

From the very outset, the President failed to receive the anticipated support from his team. In fact, the Sri Lanka Podujana Peramuna (SLPP) hadn’t been enthusiastic in fielding the wartime Defence Secretary as their candidate but the circumstances compelled them to do so. In the absence of direct control of the SLPP that commanded a 2/3 majority in Parliament, though it secured only 145 seats at the 2020 general election, the President never really received the backing of the ruling party.

Egodawele discussed this issue to some extent as one of the major reasons for the failure on the part of the President to face daunting challenges, particularly on the economic front. The President had been furious and so disappointed over the way the Central Bank and the Treasury responded to, what he called, the global crisis, and he directly accused them of not briefing him properly. Egodawele, who had been, most probably, present at a meeting the President called on 16 June, 2020, quoted him as having declared that the Central Bank failed to submit a single proposal to strengthen the economy.

The author emphasised the increase of funds required for debt servicing from USD 2 bn in 2014 to USD 6 bn by 2019 end as a key contributing factor for the crisis that overwhelmed President Rajapaksa. Those who had been very fast to blame President Gotabaya for bankruptcy are conveniently silent on the culpability of the UNP-SLFP Yahapalanaya.

The Wickremesinghe-Sirisena duo took an estimated USD 12.05 bn in foreign currency loans through International Sovereign Bonds (ISBs). In addition to ISBs, they borrowed over Rs. 5.7 trillion in domestic (rupee-denominated) loans via treasury bills and bonds. In spite of that, Wickremesinghe emerged as the country’s saviour and he, unashamedly, exploited the situation to his advantage at the 2024 presidential election. The UNP propagated the lie that Wickremesinghe saved the country from ruins without making reference to the massive borrowings, during the Yahapalana administration, that caused irreparable damage to the country and, as to this day, we do not know what they did with such huge borrowings. At least the Rajapaksas built a brand new international airport and a harbour, along with countless other development projects, from expressways to resuscitating badly neglected road network, and even built the country’s very first coal fired power plant at Norochcholai.

Egodawele should have paid sufficient attention to President Gotabaya’s hasty declaration of sweeping tax cuts to kick start the sagging economy with private investments. Instead of defending the President’s decision, the author should have dealt with the issue with an open mind. The ill-fated tax cuts should be examined taking into consideration the drastic reduction of the Special Commodity Levy (SCL) on imported sugar, from Rs. 50 to 25 cents per kilogram, in October, 2020. Although the author made no reference to the sugar scam, the writer believes it caused massive harm to the Rajapaksa government image and it can be compared with the release of 323 plus two ‘ice’ containers from the Colombo port by the incumbent government, in January, 2025.

Such shortsighted, corrupt and fraudulent actions erode public confidence in those governing the country. That is the undeniable truth our political parties cannot comprehend. The SLPP tried its best to cover up the sugar scam and, within weeks, ended up with a massively tarnished image. It may have been a case of paying back those who funded their previous election. The cocky SLPP never ever bothered to examine its actions. Instead, the SLPP attacked, including its own if they offered a dissenting opinion. Samaranayake, in his must-read memoirs, explained the parliamentary group, at the behest of Basil Rajapaksa, harmed both the party and the administration. (https://island.lk/overall-slpp-failures-stressed-in-new-aragalaya-narrative/)

GR overwhelmed

Amidst the rapid build-up of the unrelenting campaign against him, President Gotabaya requested visiting Chinese Foreign Minister Wang Yi, on 09 January, 2022, to help Sri Lanka in debt restructuring. Obviously, China, by then, had decided not to intervene and was an obvious spectator as the US-India sinister project developed beyond control.

The JVP/NPP that entered into seven MoUs with India, including one on defence, in April, 2025, and months later, allowed Indian takeover of the Colombo Dockyard Limited after having launched protests, in January, 2022, against President Gotabaya for reaching an agreement with India, regarding the Trincomalee oil tank farm. India neutralised our fake revolutionaries in JVP/NPP with a cue from Washington, their true master, and brought it within its orbit, and today New Delhi’s influence is growing. The recent declaration by Indian High Commissioner Santosh Jha regarding the urgent and vital need to establish an overland bridge between Rameswaram and Talaimannar underscored the gravity of the developing situation.

Egodawele discussed the acceleration of the SLPP’s internal collapse with the formation of a political group, consisting of 11 constituents/groups of the ruling coalition. The establishment of the grouping, on 02 March, 2022, forced the President to sack ministers Wimal Weerawansa and Udaya Gammanpila. According to the author, the President had been reluctant and refrained from taking a decision at a Cabinet meeting held in the morning but gave in after meeting the parliamentary group.

The President made a last ditch attempt to secure IMF help but by then the situation had deteriorated to such an extent a recovery seemed impossible. Pangiriwatte erupted in violence within days after the IMF agreed, in late March, 2022, to initiate action in response to his request. By then, the SLPP parliamentary group had been fragmented and lost direction as various interested parties sought to distance themselves from the beleaguered President.

The author has allocated an entire chapter to the Muslims’ contribution to the regime change operation. The transformation of their anger, initially over Gotabaya Rajapaksa’s support, in his capacity as the Defence Secretary, during Mahinda Rajapaksa’s presidential tenure, to ‘Bodu Bala Sena’ (BBS), to hatred, that demanded the community, as a whole, sought the President’s ouster, depicted a worrisome picture. That brought the Muslims, who had been chased out of the Northern Province in October, 1990, by the LTTE, and subjected a series of brutal massacres, together with the Tamil Diaspora, to support President Gotabaya’s violent and humiliating ouster, despite his pivotal role in eradicating the separatist terrorists, cannot be disputed, under any circumstances.

Unfortunately, President Rajapaksa, instead of addressing the developing issues, appeared to have aggravated the situation by setting “One Country, One Law” commission, under Ven. Galagodaatte Gnanasara, leader of the ultra-nationalist BBS. Obviously these fake ultra nationalist Sinhalese were like the bought over Jihadists in West Asia, who, in fact, were Western moles. But, perhaps, the author should have examined the much-touted claim that a group of Muslims carried out suicide attacks in April, 2019, to facilitate Gotabaya Rajapaksa’s victory at the presidential election as their (Muslim community) were contradictory. Had the Muslim community been so hostile towards Gotabaya Rajapaksa, why on earth would they sacrifice their own lives to help him win the presidency and then join the Tamil Diaspora and the Catholic Church in the Galle Face regime change project.

Egodawele confidently confirmed that a hasty ban on import of chemical fertilisers, and agrochemicals, was taken due to the government’s inability to pay for fertiliser imports. The author asserted that the government found it difficult to allocate as much as USD 400 mn for fertiliser imports on one occasion.

The GMOA’s role, particularly the influencing actions of its President Dr. Anuruddha Padeniya, and the Chinese carbonic fertiliser fiasco that developed into a major diplomatic issue, resulting in catastrophic Chinese response, undermined the President, who further suffered as a result of teachers’ protests demanding higher salaries, KNDU Bill as well as domestic gas cylinder explosions.

Egodawele’s narrative explained the serious shortcomings on the part of the government in responding to the rapidly developing situations. The seventh chapter that discussed the 31 March, 2022, incidents, near the President’s private residents, proved that those who had been directly responsible for security of the Head of State were clueless regarding the sinister plan hatched by the interested parties to transform the protest campaign to a violent assault. Security chiefs, as well as the intelligence staff, were obviously caught napping. The author dealt with the then Prime Minister Wickremesinghe’s visit to the Pangiriwatte residence to meet President Rajapaksa, the warning issued by the UNPer regarding the gathering of people outside the President’s residence, and secretly planned protest in addition to the one at Jubilee Post junction that seemed peaceful. The author speculated that the protest at Jubilee Post junction may have been carried out to deceive those in charge of security regarding the conspirators real and deadly intentions. The author alleged that the SJB had been involved in the conspiracy. A private television station was also accused of inviting people to join the Pengiriwatte confrontation

Declaring that the Army had been slow in responding to the situation, Egodawele commended the police for not falling to the protesters’ bid to force them to open fire. Egodawele also questioned the rationale in JVP/NPP leader Anura Kumara Dissanayake’s claim that on 01 April, 2022, there were suspicions regarding a group affiliated to the government causing property damage at Pangiriwatte. The despicable role played by a section of the lawyers, in the aftermath of the Pangiriwatte mayhem, was mentioned by Egodawele who opined that had the President taken punitive measures against all those responsible for the Pangiriwatte security failure, perhaps the subsequent events could have been avoided, or successfully dealt with.

The President’s decision to vacate the Pangiriwatte home and move to the President’s House, on the recommendation of the National Security Council, was taken on 01 April, 2022.

Necessity for a proper investigation

Egodawele carefully examined the circumstances leading to the President’s fall. He seems to believe whatever caused the unprecedented crisis the flight of the President could have been averted if the armed forces acted in unison. He dealt with various situations and possibilities while pointing the finger at the JVP/NPP as the dominant party that exploited the situation and secured the support of some retired armed forces officers and men. It would be pertinent to mention that Egodawele launched his book during Wickremesinghe’s presidency in 2023 as the JVP/NPP was making rapid progress.

The need for comprehensive investigation into regime change operations is required. The military needs to identify the shortcomings (intentional/unintentional) on their part to take remedial measures. The author referred to the Rathupaswala shooting, in 2013, and the Rambukkana incident where the Kegalle police opened fire to prevent a violent group from setting a fully loaded fuel bowser on fire, in April, 2022, as two factors that may have impacted on the police and the military. The Rajapaksas response to Rathupaswala and Rambukkana incidents may have discouraged the armed forces and police to an extent they refrained from taking action. Egodawele also found fault with the intelligence services for their failure to recognise the developing insecurity among the police and armed forces and the growing belief that the growing regime change operation was certain to succeed.

Those who are genuinely interested in the regime change project should peruse Egodawele’s easy to comprehend presentation that lucidly dealt with a crisis created by what can be described as collective blunders by successive governments, though the declaration of bankruptcy was blamed on President Gotabaya Rajapaksa.

Midweek Review

Palm leaf manuscripts of Sri Lanka – IV

Published

3 days ago

2026/06/3

Sahan Weerasooriya

Tripitaka was first recorded on palm leaves. Religious histories such as Mahavamsa and Tupavamsa were also written on palm leaves. The printed texts we read today, of ancient classics, were composed after examining and comparing several palm leaf manuscripts. We forget this when we read. We assume that they were always on paper!

It is important to remember that literacy was developed through the use of ola manuscripts. The hodiya (alphabet) was written on palm leaf. The Sinhala hodiya included additional characters to accommodate Sanskrit and Pali phonemes. There were 52 letters. The library of the National Museum, Colombo has a palm leaf hodiya.

The tradition of writing on palm leaves continued throughout the colonial period. Robert Knox, who spent nearly two decades in captivity in the Kandyan Kingdom (Udarata), while the Dutch controlled Sri Lanka’s coastal areas (17th Century), said the ‘books’ available in Sinhala homes were on religion, medicine, magic, etc. This interest continued in the years that followed. In 1930, when the Historical Manuscripts Commission surveyed palm-leaf manuscripts held in private homes in Udarata, it found manuscripts on medicine, astrology, and charms.

The tradition of writing on palm leaves was held in high esteem and was not readily abandoned, observed analysts. Ananda Coomaraswamy, who was in Sri Lanka from 1903 to 1907 during British rule, said that Kandyan craftsmen invariably prepared their jewellery drawings on ola leaves. He had encountered only a handful drawn on paper.

Sirancee Gunawardena’s book titled “Palm leaf manuscripts of Sri Lanka “(1977) is the first and probably only book which gives a comprehensive account of the palm leaf manuscripts of Sri Lanka. The book is a landmark publication. There is no other book like it on the subject. The author deserves much praise and appreciation for her painstaking work.

This book has been written primarily to encourage Sri Lankans to regard palm-leaf manuscripts as a valuable part of Sri Lanka’s heritage. Palm leaf manuscripts are historical documents and should be preserved as such, says Sirancee. They contain rich primary data, making them a valuable source for primary research as well. Some olas, at least, had beautiful handwriting and a high standard of grammar. They also contained palindromes that could be read in all four directions, she says.

The book is the product of 12 years of painstaking research. Sirancee speaks of “the joy and feeling of exultation” she experienced “peering into dusty nooks and cobweb encrusted wooden boxes and forgotten corners of libraries”. She has spoken to a number of specialists, including persons who knew how to prepare ola leaves and those who could read the manuscripts. She has personally copied scores of manuscripts and the drawings in them.

Sirancee has examined manuscripts dating from the 13th century to 19th century. She has examined the 13-century copy of Chullavagga in the Museum library. This manuscript has 144 folios, size is 23″ x 2 ½”. The writing is beautiful. It has wooden covers with a design. This may be the oldest book illustration in Sri Lanka, says Sirancee.

She was able, over a long period, to personally examine most of the ola manuscripts in the National Museum. She also examined the collections in temple libraries. The Potgul Vihara, Hanguranketa, had one of the largest and best-arranged libraries of palm-leaf manuscripts.

There was a photograph of Sirancee examining the ola manuscripts at Sri Rahula Vihara, Bentota, and another of Sirancee writing down the text as Gamariya read out from a copy of the Mahavamsa. This was probably the well-known astrologer Daniel Gamariya.

There was a great range in size and content in palm-leaf manuscripts. The average manuscript seen by Sirancee had 60–65 folios. Most manuscripts were pure text, but Vessantara Jataka and yantra manuscripts were profusely illustrated. In one manuscript, there was a drawing of the peacock vehicle of the Kataragama God. The drawing extended over three pages stitched together.

Some Vessantara Jataka olas are illustrated, event by event. These illustrations closely resemble temple fresco paintings. The Vessantara jataka manuscript at Dharmadasa Vihara, Boralesgamuwa is profusely illustrated and in colour. The Illustrations are small, in cameo form but have minute decorative details. In her book, Sirancee had reproduced the full text, including illustrations, of two Vessantara jataka texts (p 93-126,275-278). An illustrated Vidura Pandita Jataka from the Hugh Nevill collection is also reproduced in full (p 269-273).

Sirancee wants to give the reader some idea of the wide range of subjects found in palm-leaf manuscripts. She provides the following list. She notes that palm-leaf manuscripts are a source of material on ancient medicine, veterinary science, astrology, yantra and mantra practices, land endowments by kings, medieval taxation, agriculture, trade in ancient times, land grants, land transfers, royal amnesties, acupuncture, ophthalmology, music, metaphysics, and cosmology, as well as the construction of tanks, temple building, and ancient systems of taxation.

Let us take a closer look at some of the subjects mentioned above. First, it is clear that the Mahavamsa was not the only historical text found in curated palm-leaf collections. The Dipavamsa and the Rajavaliya were also included. Copies of the Rajavaliya are found in abundance in both public and private collections. These include holdings in the Colombo Museum Library, the University of Peradeniya, the British Library, and the private collections of L. S. D. Peiris and S. W. R. D. Bandaranaike.

The Rajavaliya was also found in the following temples: Subadrarama Vihara, Balapitiya; Kande Vihara, Atabage; Pallewela Sellawali Raja Maha Vihara, Halloluwa; Pravachanodaya Pirivena Temple, Molligoda, Wadduwa; and Yogilalena Temple, Sandalankara. The copy at the Sri Vardhanarama Library, Mohotimulla, is one of the oldest.

Historical Manuscripts Commission of 1930 found that family collections had various olas that gave information on the Sinhala kings, especially Udarata kings, with the exact dates and hour of their death. The Thalgodapitiya family collection had a Sri Wickrama Alankaraya by Vaidyaratne Basnayake nilame, 1882. Kurunegala Vistaraya was found in many private family collections.

The Historical Manuscripts Commission did not consider these manuscripts to be of academic importance. However, it noted that Yapahuwa temple had an ola with the dates of coronation and death of kings and other important events in the life of “all kings of Kandy”.

Buddhist temples collected ola manuscripts on Buddhism, with particular emphasis on the Dhamma. Olas containing religious texts of great significance were wrapped in silk and kept in the inner sanctum of the temple, Sirancee observes.

The histories of important stupas and temples were also written on ola manuscripts. The Tupavamsa gives the history of the Mahathupa, the Lowa Maha Paya, and the Mirisaveti Stupa. The Andreas Nell collection contains an ola manuscript describing how the four boundaries of the Ridi Vihara were determined. The Henry Parker collection includes an ola manuscript which states that, in relation to the Ridi Vihara, silver was discovered in a nearby cave by a traveller during his journey.

The temple collections included these historical texts. Nagolle Vihara had a copy of the Mahabodhivamsa. Copies of the Hathavanagalla Vihara Vamsa were distributed to neighbouring temples and can still be found today at the Attanagalla Raja Maha Vihara and the Beligammana Raja Maha Vihara.

Palm leaf manuscripts also gave the specifications for the Buddha statue. There were manuscripts on the art of making images of the Buddha, as well as hamsa, lata, kinnara and makara images. The Sariputra ola in Colombo Museum gives dimensions of images in general and Buddha in particular. It gives specifications for the standing, sitting and reclining Buddha. It is written in Sinhala, but text is in Sanskrit. It is in good handwriting.

The Historical Manuscripts Commission (1930) reported the discovery of a Pirit Pota in a family collection. The manuscript was written using black vegetable dye. According to the Commission’s report, the letters remain as black today as they were when written a century ago. The coloured floral illuminations were also executed using the same vegetable dye.

Jataka stories were held in palm leaves. Sirancee has personally examined many magnificent, large Jataka olas held in libraries. Colombo Museum had two large manuscripts containing many jataka stories. One was titled Sinhala Jataka Pota. Each had over one thousand leaves. The leaf strips were 27″ to 33″ by 2 ½. “

The Pansiya Panas Jataka manuscript owned by K.V.J. de Silva is one of the largest manuscripts Sirancee had seen and possibly the largest in Sri Lanka. It was a copy of a manuscript written in the time of king Parakrama bahu IV (1302-1326). It was written in Sinhala and had 984 folios. The folios at the end of the manuscript contained an index to the stories.

There is a manuscript of Vidura Pandita Jataka in the Hugh Nevill collection in the British Library. It is an original manuscript written in the time of king Senerat (1604-1635). It was written by Matale Rate Atapattu Amanthi of Owille in Matara (sic). The text is accompanied by very beautiful illustrations. The LSD Pieris collection has a small jataka manuscript, 10.5 cm in size, containing several illustrated jatakas. One illustration shows Siddhartha Gautama putting his bowl into the river.The most popular jataka story in Sri Lanka, is undoubtedly the Vessantara Jataka. It features prominently in our temple frescos and olas. The T. P. P. Goonetilleke collection held at Peradeniya had 30 Vessantara Jataka manuscripts. Some Vessantara manuscripts are held in private collections as heirlooms.

Legal matters were recorded on palm leaf manuscripts. Abhaya dana was written in olas. The ola had the royal sign “Sri “symbolising the king but inscribed by a Mohottala on the order of the Sannas Rala. Sirancee had come across a manuscript which stated that when a person died intestate the king inherited the lands. The LSD Pieris collection had a manuscript on a money transaction. The ola recorded that the money owed was handed over in the presence of witnesses who were named.

Land grants were recorded on olas. They were recorded on gold, silver and copper plates as well. Sirancee came across many Land grants in the collections she looked at. VP Ratnayake had a manuscript which said “By this it is declared that Godakkumbura Setunge Mudiyanse was given Pallekumbura in Udukaha pattu Kotugampola Korale on Jan 1630 by Monerawila Rajapakse, Bathwadana Nilame, who is the owner of Matale Dissawa and Sat Korale Dissawa.

P.E.E. Fernando found in the record room of the district court of Kandy, a deed of conveyance drawn up at the request of a person named Patra-Abo Sastru-raja, where he transferred to a vihara he had constructed, a house and garden called Dharmapata geratta (sic) in which he was residing, together with other lands, the boundaries of which were set out in great detail. Some movable objects such as a pitcher, palanquin and three slaves including a female slave were also offered. The document was attested by four persons and a fifth person stated that he had written the document.

Temples carefully looked after olas relating to the ownership of their temple lands. Ridi vihara has a very old manuscript titled Sangaraja Vahanseta Mahanuwara Lekan Pota with names and information on the temples given to the chief monk. When paddy lands were offered to temples, the transfer was recorded in an ola. There is an ola which stated that Pahalavela Kumbura was offered to Atkande Vihara by Teliyaskatuwe Lekam and Maddumaya.

Temples also held on to olas which gave the decisions on disputes over temple land. The high priest of Aluvihare, Matale had an ola on litigation relating to Aluvihare lands. The text is given in full by Sirancee on p 298. Uthurupaw Vihara had an ola issued by Adikara Dissawe. It contained the judgment in a land dispute which had taken place in the 15th century.

In ancient times, administration was done through olas. The Esala Perahera in Kandy has a chieftain mounted on an elephant carrying an ola which gives permission for the perahera to take place. Appointments were announced via olas. The Matale Maha Dissawe Kadaimpota, announced that ‘Niharapola Alahakoon Mohottala was appointed lekam of Tun Korale and also received the Ran Panhinda and flag.’ Administrative responsibilities were given in olas. Historical Manuscripts Commission found at the Atkande vihara, a 16th century ola giving information on the dissaves in charge of Kurunegala district.

Kadaimpot and Lekam Miti were held on ola. The Historical Manuscripts Commission found several of these in private collections. The Maya Rata Kadimpota held in a private collection, gave information on the 28 districts or towns in Maya Rata. At Padiyapelella, the Commission found a Kadaimpota dating to 14th Century, dealing with Ruhuna, Maya, Pihiti with names of subdivisions, the ratas, also Kelaniya, Panadura, Dambadeniya and so on. The Lekam Miti Pota of 1.1.1830 listed land holdings in the eastern part of Nuwarakalaviya. (To be continued)

References

Sirancee Gunawardana Palm leaf manuscripts of Sri Lanka 1977

L.S.D. Pieris Yantra drawing on palm leaf sri Lanka. 2018

1st report of the Historical Manuscripts Commission 1933, SP 9 of 1933

3rd report of Historical Manuscripts Commission 1951, SP 19 of 1951

Ismeth Raheem

https://www.sundaytimes.

lk/260426/plus/turning-back-the-pages-of-sri-lankas-paper-trail-639604.html

by KAMALIKA PIERIS