Features
Jairam Ramesh’s ‘THE LIGHT OF ASIA: the poem that defined THE BUDDHA’ – III
For the twenty-two-year-old Anagarika Dharmapala, his encounter with the fifty-four-year-old Sir Edwin Arnold proved to be a pivotal moment in his life as a Buddhist revivalist and international Buddhist missionary (of his own characteristic Buddhist model). His acquaintance and his later mentor mentee relationship with Edwin Arnold (‘my English guru’) led to his involvement in the campaign for the restoration of Bodh Gaya to Buddhists, while also opening doors for him to visit Europe, America, as well as countries in Asia, for his missionary work. As he once specifically said, he was not aiming at converting any non-Buddhists to the Buddhist religion, but at explaining to them the rational teachings of the Buddha (‘my Compassionate Master’). He devoted much less time to his secondary role of advocating and promoting social reform among his own people in Ceylon. Because of this dominant aspect of his work focusing on foreign engagements, about seventy-five percent of his communications in the form of speeches and writings were through the medium of English, according to the reputed Buddhist scholar and diplomat, the late Dr Ananda Guruge.
Actually, as already mentioned previously, the very idea of having Bodh Gaya transferred to Buddhists’ custodianship was advanced by none other than Edwin Arnold on his first visit to Ceylon in 1886. In his autobiographical booklet ‘My Life Story’ Anagarika Dharmapala writes: ‘In February 1886, when Sir Edwin was in Ceylon, he brought the Buddha Gaya question before the late Weligama Siri Sumangala Nayaka Thero, and requested him to urge the Buddhists to petition the Government for the restoration of the holy site to Buddhist monks’. Arnold had visited Bodh Gaya in 1885 and was deeply moved by the state of neglect and desecration that it was being subjected to in a non-Buddhist neighbourhood (as Arnold described in his book ‘India Revisited’).
The meeting between Edwin Arnold and Weligama Siri Sumangala Thera took place at the latter’s Rankoth Viharaya monastery in Panadura, which was the first place Arnold visited after disembarking at the Galle harbour on his first visit to Sri Lanka in 1886. The two had been in contact with each other through correspondence before that date. Jairam mentions the fact that the monk had made the first Sinhala translation of the Sanskrit language text ‘Hitopadesha’ or ‘Beneficial Advice’. Arnold himself had rendered it into English from original Sanskrit as ‘The Book of Good Counsels’ (1861).
Madame Blavatsky and Col. Olcott had popularised a mystical belief that, in the Orient, there was a class of ‘Mahatmas’ ‘Great Souls’ or philosophers with esoteric wisdom and special psychic powers. In his autobiography, Dharmapala refers to these as ‘Adepts of Tibet’ or ‘Himalayan Masters’ who, as he, under the influence of especially Madame Blavatsky, persuaded himself to believe, were devoted to the Buddha; the impressionable young Dharmapala heard about these so-called ‘Masters’ from the theosophists who mesmerised the young boy with stories about them.
Arnold had heard about them too, but, being a learned man himself, was too sceptical to take those stories seriously. So, he asked Weligama Siri Sumangala Thero if such sages really existed. The monk told him that such beliefs were totally false and baseless. Hearing this, Anagarika Dharmapala himself, who had, because of his adolescent naivety, been inclined to accept that particular piece of fiction as true, must have come out of his own original delusion.
A large crowd of over one thousand had gathered at Rankoth Viharaya to welcome him that day. Such warmth and adulation extended to him by the Buddhists of Panadura must have convinced Arnold of the rightness of his own decision to help Buddhists in the fight for gaining control over Bodh Gaya.
Edwin Arnold’s second meeting after his arrival in Ceylon was at the Vidyodaya Pirivena, at Gangodawila, Nugegoda, near Colombo, headed by the erudite scholar monk Hikkaduwe Siri Sumangala, who had founded it in 1873. A large company of some 3000 Buddhist monks and members of the laity had assembled there. The monks spoke in Pali and Sinhala, welcoming him, and Arnold responded speaking in Sanskrit.
His third meeting with the monks was in Kandy, where he worshiped at the Dalada Maligawa. The Mahanayakes, ordinary monks, the Diyawadana Nilame or the lay custodian of the Temple of the Tooth Relic, and lay Buddhists, were there to welcome Edwin Arnold with great honour. He presented them with a leaf from the Sri Maha Bodhi at Bodh Gaya. For Buddhists, the bodhi leaf symbolises the ‘enlightenment, spiritual awakening, and the potential for growth and wisdom within each individual’ (AI summary) The monks reciprocated his gesture by giving him a begging bowl and a yellow robe.
That particular gift implied what the monks thought about Arnold: for him to be so devoted to Buddhism meant that he was indeed a ‘Bodhisattva’, a ‘Buddha-to-be’, who would like to assume robes soon, and join the Sangha Sasana, like them. Anagarika Dharmapala was to pay the same compliment to Col. Olcott years later, before he fell out with him over his alleged lack of respect towards some Buddhist statues or some other sacred objects that Olcott had in his room. However, it is known that Dharmapala and Olcott parted company on grounds of some more serious disagreements, while still retaining their friendship and mutual goodwill. Even in his younger days, Dharmapala was his own man.
Coming back to Arnold, his love towards the people of India and of much smaller Ceylon was genuine. But they were the subjects, and he, a loyal servant, of the British empire, which he considered a benign overlordship over them all. As a man of education and culture, and a free-thinking spiritual seeker, he had a consuming interest in Eastern religions and he was much excited by his discovery of the unique teachings of Buddhism.
It is not surprising that there was latent disapproval and even hostility that Edwin Arnold had to have risked in the Christianity dominated conservative British society of the time back home on account of his unconcealed enthusiasm for Buddhism. Despite the controversy he invited through his ‘pagan’ fascination with Buddhism, Arnold was quite hopeful of being appointed Poet Laureate on the demise of the then incumbent Laureate, Alfred Tennyson in 1892, but the honour was given to poet Alfred Austin after a four year lapse, in 1896 and he remained in the post till 1913. Meanwhile, there is evidence to show that Edwin Arnold remained strong in his self-acquired Buddhist faith until his death in 1904.

Anagarika Dharmapala / Sir Edwin Arnold
If Sir Edwin Arnold was denied the Poet Laureateship because of his alleged Buddhist ‘paganism’ and his ‘The Light of Asia’, that unjustified stigma had worn off by 1930 mostly due to the more friendly reception of the Buddha’s teachings in Britain that he worked towards initiating. For, in that year, the poet who was appointed Poet Laureate was John Masefield (1878-1967). He was not only an admirer of Buddhism, but also had drawn inspiration from The Light of Asia in his teenage years. Masefield published a collection of poems entitled Gautama the Enlightened and Other Verse in 1941, which is still available.
According to Jairam, in his old age Edwin Arnold was thoroughly disappointed about one of his sons, who was the only degenerate among his six children. He was blind and paralytic then, but cheerful and generous as ever. Anagarika Dharmapala, who happened to be in London in 1904, called on Edwin Arnold and found him ‘a changed man. Time and illness had done the rest’. However, Sir Arnold was well looked after by his Japanese wife Tama Kurokava, for which, he praised her in these terms:
‘I am blind, and yet I can see. I am chained by my infirmities to one spot, and yet I have feet that carry me everywhere’.
In the final months of his life, Arnold wrote of the Buddha as providing ‘Light to all the world’. Naming his epic poem about the Buddha ‘Light of Asia’ was apparently a concession to the prevailing Christian religious dominance of the age. No wonder, in the 1880s he had been accused of being a Buddhist, for it was obvious that he was attracted to the Buddha more than to any other religious founder. Jairam says that after his passing, some people thought that Arnold had embraced his wife’s Shinto faith in his very last days. But this is unlikely to be true. We can assume that he was too much of a Buddhist to hurt her native Shinto religious sentiments though they were naturally contrary to his rational and non-mystical Buddhist beliefs. He was generous and respectful towards the woman who loved and cared for him.
Probably, he didn’t differentiate much between Buddhism and Hinduism, except for Hinduism’s emphasis on the importance of devotion (bhakti) to a supreme deity or deities and elaborate rituals (puja) for worshiping them, and Buddhism’s freedom from such elements (i.e., bhakti and puja). As a man of great intellect, he understood what he thought was the essence of Buddhism, which he found in both of its two main branches or forms: Mahayana and Hinayana (Great and Minor Vehicles). The Light of Asia incorporates elements from both branches of the same tree that is Buddhism: it comprises the mythologized biography of the Buddha and his basic doctrinal concepts. The later mythological accretions should be discarded as the wrappings, once the essence is grasped. Jairam correctly identifies the last canto of the poem entitled BOOK THE EIGHTH ‘as the most important section of the poem’ for it contains a reflection of Edwin Arnold’s rational understanding of Buddha Gautama’s life and his teachings.
Following are some lines chosen at random from that section.
‘Pray not! the Darkness will not brighten! Ask
Nought from the Silence, for it cannot speak!
Vex not your mournful minds with pious pains!
Ah! Brothers, Sisters! Seek
Nought from the helpless gods by gift and hymn,
Nor bribe with blood, nor feed with fruits and cakes:
Within yourselves deliverance must be sought; ….’
Arnold ends his epic narrative with a humble expression of his own inadequacy to deal with the lofty theme he has chosen:
‘A little knowing, little have I told
Touching the Teacher and the Ways of Peace
Forty-five rains thereafter showed he those
In many lands and many tongues, and gave
Our Asia Light, that still is beautiful,
Conquering the world with spirit of strong grace.’
But Edwin Arnold’s voluntary conversion (so to say) to Buddhism is implicit in the words that he puts in the mouth of the ‘imaginary Buddhist votary’, the medium by which he sought to ‘depict the life and character and indicate the philosophy of that noble hero and reformer, Prince Gautama of India, the founder of Buddhism’ (The words I have put within quote marks in this sentence are from Arnold’s own 1879 Preface to his poem). The following seven capitalised lines from the end the poem (in BOOK THE EIGHTH) are of central importance:
AH! BLESSED LORD! OH, HIGH DELIVERER!
FORGIVE THE FEEBLE SCRIPT, WHICH DOTH THEE WRONG,
MEASURING WITH LITTLE WIT THY LOFTY LOVE.
AH! LOVER! BROTHER! GUIDE! LAMP OF THE LAW!
I TAKE MY REFUGE IN THY NAME AND THEE!
I TAKE MY REFUGE IN THY LAW OF GOOD!
I TAKE MY REFUGE IN THY ORDER! OM!
Here, the poet and the persona (the imaginary votary) have become one by emotional fusion in the ethereal realm of felt experience evoked through poetry. The last three lines correspond to the traditional triadic Pali formula of ‘Tisarana’ (The Three Refuges) or Buddha, Dhamma and Sangha: Buddham saranam gachchami, Dhammam saranam …, etc. In Buddhism, that amounts to formal embracing of the Faith (Trust in the Triple Gem or the Gem with Three Aspects).
This depth of absolute devotion, piety or faith was not replicated in the other three religious poems that Edwin Arnold subsequently went on to compose: Pearls of the Faith or Islamic Rosary Being the Ninety-Nine Beautiful Names of Allah (1884) about the Islamic faith, The Song Celestial: a poetic version of the Bhagavad Gita (1886) about Hinduism, and The Light of the World or The Great Consummation (1891) about Jesus Christ and Christianity. But it can be safely said that The Song Celestial,The Light of Asia and The Light of the World form a monumental trilogy on the single theme of Awakening or Enlightenment, which is the highest spiritual goal of self-realization taught in Buddhism.
Jairam Ramesh implies a special warning to Sri Lanka that I didn’t mention in this essay. About that, later.
Concluded
by Rohana R. Wasala
Features
Relief without recovery
The escalating conflict in the Middle East is of such magnitude, with loss of life, destruction of cities, and global energy shortages, that it is diverting attention worldwide and in Sri Lanka, from other serious problems. Barely four months ago Sri Lanka experienced a cyclone of epic proportions that caused torrential rains, accompanied by floods and landslides. The immediate displacement exceeded one million people, though the number of deaths was about 640, with around 200 others reported missing. The visual images of entire towns and villages being inundated, with some swept away by floodwaters, evoked an overwhelming humanitarian response from the general population.
When the crisis of displacement was at its height there was a concerted public response. People set up emergency kitchens and volunteer clean up teams fanned out to make flooded homes inhabitable again. Religious institutions, civil society organisations and local communities worked together to assist the displaced. For a brief period the country witnessed a powerful demonstration of social solidarity. The scale of the devastation prompted the government to offer generous aid packages. These included assistance for the rebuilding of damaged houses, support for building new houses, grants for clean up operations and rent payments to displaced families. Welfare centres were also set up for those unable to find temporary housing.
The government also appointed a Presidential Task Force to lead post-cyclone rebuilding efforts. The mandate of the Task Force is to coordinate post-disaster response mechanisms, streamline institutional efforts and ensure the effective implementation of rebuilding programmes in the aftermath of the cyclone. The body comprises a high-level team, led by the Prime Minister, and including cabinet ministers, deputy ministers, provincial-level officials, senior public servants, representing key state institutions, and civil society representatives. It was envisaged that the Task Force would function as the central coordinating authority, working with government agencies and other stakeholders to accelerate recovery initiatives and restore essential services in affected regions.
Demotivated Service
However, four months later a visit to one of the worst of the cyclone affected areas to meet with affected families from five villages revealed that they remained stranded and in a state of limbo. Most of these people had suffered terribly from the cyclone. Some had lost their homes. A few had lost family members. Many had been informed that the land on which they lived had become unsafe and that they would need to relocate. Most of them had received the promised money for clean up and some had received rent payments for two months. However, little had happened beyond this. The longer term process of rebuilding houses, securing land and restoring livelihoods has barely begun. As a result, families who had already endured the trauma of disaster, now face prolonged uncertainty about their future. It seems that once again the promises made by the political leadership has not reached the ground.
A government officer explained that the public service was highly demotivated. According to him, many officials felt that they had too much work piled upon them with too little resources to do much about it. They also believed that they were underpaid for the work they were expected to carry out. In fact, there had even been a call by public officials specially assigned to cyclone relief work to go on strike due to complaints about their conditions of work. This government official appreciated the government leadership’s commitment to non corruption. But he noted the irony that this had also contributed to a demotivation of the public service. This was on the unjustifiable basis that approving and implementing projects more quickly requires an incentive system.
Whether or not this explanation fully captures the situation, it points to an issue that the government needs to address. Disaster recovery requires a proactive public administration. Officials need to reach out to affected communities, provide clear information and help them navigate the complex procedures required to access assistance. At the consultation with cyclone victims this was precisely the concern that people raised. They said that government officers were not proactive in reaching out to them. Many felt they had little engagement with the state and that the government officers did not come to them. This suggests that the government system at the community level could be supported by non-governmental organisations that have the capacity and experience of working with communities at the grassroots.
In situations such as this the government needs to think about ways of motivating public officials to do more rather than less. It needs to identify legitimate incentives that reward initiative and performance. These could include special allowances for those working in disaster affected areas, recognition and promotion for officers who successfully complete relief and reconstruction work, and the provision of additional staff and logistical support so that the workload is manageable. Clear targets and deadlines, with support from the non-governmental sector, can also encourage officials to act more proactively. When government officers feel supported and recognised for the extra effort required, they are more likely to engage actively with affected communities and ensure that assistance reaches those who need it most.
Political Solutions
Under the prevailing circumstances, however, the cyclone victims do not know what to do. The government needs to act on this without further delay. Government policy states that families can receive financial assistance of up to Rs 5 million to build new houses if they have identified the land on which they wish to build. But there is little freehold land available in many of the affected areas. As a result, people cannot show government officials the land they plan to buy and, therefore, cannot access the government’s promised funds. The government needs to address this issue by providing a list of available places for resettlement, both within and outside the area they live in. However, another finding at the meeting was that many cyclone victims whose lands have been declared unsafe do not wish to leave them. Even those who have been told that their land is unstable feel more comfortable remaining where they have lived for many years. Relocating to an unfamiliar area is not an easy decision.
Another problem the victims face is the difficulty of obtaining the documents necessary to receive compensation. Families with missing members cannot prove that their loved ones are no longer alive. Without official confirmation they cannot access property rights or benefits that would normally pass to surviving family members. These are problems that Sri Lanka has faced before in the context of the three decade long internal war. It has set up new legal mechanisms such as the provision of certificates of absence validated by the Office on Missing Persons (OMP) in place of death certificates when individuals remain missing for long periods. The government also needs to be sensitive to the fact that people who are farmers cannot be settled anywhere. Farming is not possible in every location. Access to suitable land and water is essential if farmers are to rebuild their livelihoods. Relocation programmes that fail to take these realities into account risk creating new psychological and economic hardships.
The message from the consultation with cyclone victims is that the government needs to talk more and engage more directly with affected communities. At the same time the political leadership at the highest levels need to resolve the problems that government officers on the ground cannot solve. Issues relating to land availability, legal documentation and livelihood restoration require policy decisions at higher levels. The challenge to the government to address these issues in the context of the Iran war and possible global catastrophe will require a special commitment. Demonstrating that Sri Lanka is a society that considers the wellbeing of all its citizens to be a priority will require not only financial assistance but also a motivated public service and proactive political leadership that reaches out to those still waiting to rebuild their lives.
by Jehan Perera
Features
Supporting Victims: The missing link in combating ragging
A recent panel discussion at the University of Peradeniya examined the implications of the Supreme Court’s judgement on ragging, in which the Court recognised that preventing ragging requires not only criminal penalties imposed after an incident occurs but also systems and processes within universities that enable victims to speak up and receive support. Bringing together perspectives from law, university administration, psychology and students, the discussion sought to understand why ragging continues to persist in Sri Lankan universities despite the existence of legal prohibitions. While the discussion covered legal and institutional dimensions, one theme emerged clearly: addressing ragging requires more than laws and disciplinary rules. It requires institutions that are capable of supporting victims.
Sri Lanka enacted the Prohibition of Ragging and Other Forms of Violence in Educational Institutions Act No. 20 of 1998 following several tragic incidents in universities, during the 1990s. Among the most widely remembered is the death of engineering student S. Varapragash at the University of Peradeniya in 1997. Incidents such as this shocked the country and revealed the consequences of allowing violent forms of student hierarchy to persist. The 1998 Act marked an important legal intervention by recognising ragging as a criminal offence. The law introduced severe penalties for individuals found guilty of engaging in ragging or other forms of violence in educational institutions, including fines and imprisonment.
Despite the existence of this law for nearly three decades, prosecutions under the Act have been extremely rare. Incidents continue to surface across universities although most are not reported. The incidents that do reach university administrations are dealt with internally through disciplinary procedures rather than through the criminal justice system. This suggests that the problem does not lie solely in the absence of legal provisions but also in the ability of victims to come forward and pursue complaints.
The tragic reminders; the cases of Varapragash and Pasindu Hirushan
Varapragash, a first-year engineering student at the University of Peradeniya, was forced by senior students to perform extreme physical exercises as part of ragging, resulting in severe internal injuries and acute renal failure that ultimately led to his death. In 2022, the courts upheld the conviction of one of the perpetrators for abduction and murder. The case illustrates not only the brutality of ragging but also how long and difficult the path to justice can be for victims and their families. Even when victims speak about their experiences, they may not always disclose the full extent of what they have endured. In the case of Varapragash, the judgement records that the victim told his father that he was asked to do dips and sit-ups. Varapragash’s father had testified that it appeared his son was not revealing the exact details of what he had to endure due to shame.
More than two decades after the death of Varapragash, the tragedy of ragging continues. The 2025 Supreme Court judgement arose from the case of Pasindu Hirushan, a 21-year-old student of the University of Sri Jayewardenepura, who sustained devastating head injuries at a fresher’s party, in March 2020, after a tyre sent down the stairs by senior students struck him. He became immobile, was placed on life support, and returned home only months later. If the Varapragash case exposed the deadly consequences of ragging in the 1990s, the Pasindu Hirushan case demonstrates that universities are still failing to prevent serious violence, decades after the enactment of the 1998 Act. It was against this background of continuing institutional failure that the Supreme Court issued its Orders of Court in 2025. Among the key mechanisms emphasised by the judgement is the establishment of Victim Support Committees within universities.
Why do victims need support?
Ragging in universities can take many forms, including verbal humiliation, physical abuse, emotional intimidation and, in some instances, sexual harassment. While all forms of ragging can have serious consequences, incidents involving sexual harassment often present additional barriers for victims who wish to come forward. Victims may hesitate to complain due to weak institutional mechanisms, fear of retaliation, or uncertainty about whether their experiences will be taken seriously. In many cases, those who speak out are confronted with questions that shift attention away from the alleged misconduct and onto their own behaviour: why did s/he continue the conversation?; why did s/he not simply disengage, if the harassment occurred as claimed?; why did s/he remain in the environment?; or did his/her actions somehow encourage the accused’s behaviour? Such responses illustrate how easily victims can be subjected to a second layer of scrutiny when they attempt to report incidents. When individuals anticipate disbelief, minimisation or blame, silence may appear safer than disclosure. In such circumstances, the presence of a trusted institutional body, capable of providing guidance, protection and support, become critically important, highlighting the need for effective Victim Support Committees within universities.
What Victim Support Committees must do
As expected by the Supreme Court, an effective Victim Support Committee should function as a trusted institutional mechanism that places the safety and dignity of victims at the centre of its work. The committee must provide a safe and confidential point of contact through which victims can report incidents of ragging without fear of intimidation or retaliation. It should assist victims in understanding and pursuing available complaint procedures, while also ensuring their immediate protection where there is a risk of continued harassment. Recognising the psychological harm ragging may cause, the committee should facilitate access to counselling and emotional support services. At a practical level, it should also help victims document incidents, record statements, and preserve evidence that may be necessary for disciplinary or legal proceedings. The committee must coordinate with university authorities to ensure that complaints are addressed promptly and responsibly, while maintaining strict confidentiality to protect the identity and well-being of those who come forward. Beyond responding to individual cases, Victim Support Committees should also contribute to broader awareness and prevention efforts, within universities, helping to create an environment where ragging is actively discouraged and students feel safe to report incidents. Without such support, the process of pursuing justice can become overwhelming for individuals who are already dealing with the emotional impact of abuse.
Making Victim Support Committees work
According to the Orders of Court, these committees should include representatives from the academic and non-academic staff, a qualified counsellor and/or clinical psychologist, an independent person, from outside the institution, with experience in law enforcement, health, or social services, and not more than three final-year students, with unblemished academic and disciplinary records, appointed for fixed terms. Further, universities must ensure that committees consist of individuals who possess both expertise and genuine commitment in areas such as student welfare, psychology, gender studies, human rights and law enforcement, in line with the spirit of the Supreme Court’s directions, rather than consisting largely of ex officio positions. If treated as routine administrative positions, rather than responsibilities requiring specialised knowledge, sensitivity and empathy, these committees risk becoming symbolic rather than functional.
Greater transparency in the appointment process could strengthen the credibility of these committees. Universities could invite expressions of interest from individuals with relevant expertise and demonstrated commitment to supporting victims. Such an approach would help ensure that the committees benefit from the knowledge and dedication of those best equipped to fulfil this role.
The Supreme Court judgement also introduces an important safeguard by giving the University Grants Commission (UGC) the authority to appoint members to university-level Victim Support Committees. If exercised with integrity, this provision could help ensure that these committees operate with greater independence. It may also help address a challenge that sometimes arises within institutions, where individuals, with relevant expertise, or strong commitment to addressing issues, such as violence, harassment or student welfare, may not always be included in institutional mechanisms due to internal administrative preferences. External oversight by the UGC could, therefore, create opportunities for such individuals to contribute meaningfully to Victim Support Committees and strengthen their effectiveness.
Ultimately, the success of the recent judgement will depend not only on the directives it issued, the number of committees universities establish, or the number of meetings they convene, or other box-checking exercises, but on how sincerely those directives are implemented and the trust these committees inspire among students and staff. Laws can prohibit ragging, but they cannot by themselves create environments in which victims feel safe to speak. That responsibility lies with institutions. When universities create systems that listen to victims, support them and treat their experiences with seriousness, universities will become places where dignity and learning can coexist.
(Udari Abeyasinghe is attached to the Department of Oral Pathology at the University of Peradeniya)
Kuppi is a politics and pedagogy happening on the margins of the lecture hall that parodies, subverts, and simultaneously reaffirms social hierarchies.
by Udari Abeyasinghe
Features
Big scene … in the Seychelles
Several of our artistes do venture out on foreign assignments but, I’m told, most of their performances are mainly for the Sri Lankans based abroad.
However, the group Mirage is doing it differently and they are now in great demand in the Seychelles.
Guests patronising the Lo Brizan pub/restaurant, Niva Labriz Resort, in the Seychelles, is made up of a wide variety of nationalities, including Russians, Chinese, French and Germans, and they all enjoy the music dished out by Mirage, and that is precisely why they are off to the Seychelles … for the fifth time!
The band is scheduled to leave this month and will be back after three weeks, but their journey to the Seychelles will continue, with two more assignments lined up for 2026.
In August it’s a four-week contract, and in December another four-week contract that will take in the festive celebrations … Christmas and the New Year.

Donald’s birthday
celebrations
According to reports coming my way, it is a happening scene at the Lo Brizan pub/restaurant, Niva Labriz Resort, whenever Mirage is featured, and the band has even adjusted its repertoire to include local and African songs.
They work three hours per day and six days per week at the Lo Brizan pub/restaurant.

Donald Pieries:
Leader, vocalist,
drummer
Led by vocalist and drummer Donald Pieries, many say it is his
musical talents and leadership that have contributed to the band’s success.
Donald, who celebrated his birthday on 07 March, at the Irish Pub, has been with the group through various lineup changes and is known for his strong vocals.
He leads a very talented and versatile line up, with Sudham (bass/vocals), Gayan (lead guitar/vocals), Danu (female vocalist) and Toosha (keyboards/vocals).
Mirage performs regularly at venues like the Irish Pub in Colombo and also at Food Harbour, Port City.
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