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Jairam Ramesh’s ‘THE LIGHT OF ASIA: the poem that defined THE BUDDHA’ – III

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Bodh Gaya

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


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Features

BRICS upholds inclusive growth; re-affirms South-South cooperation

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BRICS political leaders at the 2026 New Delhi summit.(BBC)

A principal highlight of the recently concluded BRICS 2026 summit in New Delhi was the grouping’s unambiguous championing of the empowerment of ordinary people everywhere. This was yet another notable coming together of Southern governments over matters of common concern alright but it was the grouping’s people-oriented thinking that struck the impartial commentator as particularly important this time around.

The latter accent merits underscoring in view of the widespread perception that Southern oriented international organizations, such as the Non-aligned Movement (NAM), have had their day, so to speak. However the BRICS summit not only re-affirmed NAM principles but gave proof of its willingness to complement the main undertakings of NAM. Accordingly, causes such as South-South cooperation, international economic and social equity, multilateralism, international peace and the need to uphold the current UN-centred world order received resounding and fresh emphasis.

Particularly encouraging for those espousing Southern development concerns was the stressing of the historic ‘Bandung Principles’ in the New Delhi Declaration which crowned the summit deliberations. As is known, it was the ‘Bandung Spirit’ of 1955 that paved the way for the establishment of NAM and South-South cooperation in a major way. As such the ‘Spirit’ was primary in helping to reshape international development discourse and in giving it a pro-people bent. That is, development correctly conceived was birthed.

The New Delhi Declaration said in this regard: ‘We recall the 1955 Asian-African Conference in Bandung, Indonesia that proclaimed general principles, including equality, independence, non-intervention and mutual benefit. We stress that the Bandung Spirit serves as a reference in the pursuit of a fairer, more inclusive, and representative multilateral system.’

‘Geopolitics’ was not glossed over or ignored in New Delhi, but it is quite forgotten by some sections of opinion in particularly Sri Lanka that BRICS, while being an important Southern counter-balance in terms of power to the global North is also essentially about international economic growth with equity. The New Delhi summit helped to put right this conceptual imbalance in what groupings such as BRICS ought to be thinking and doing.

Even more precisely, people should be at the heart of development and in the exertions and preoccupations of international organizations claiming to represent the South. Southern governments equipped with economic and military might in particular remain important but it is people’s empowerment that ought to be the overriding consideration.

The latter concerns help stress the cruciality of democratic development since it is the latter that facilitates best the well being of people. Unfortunately, BRICS happens to be top-heavy with authoritarian governments that could deliver economic growth but not equity. It is fully representative, participatory governance that could best deliver to the people their essential needs and not totalitarian governments.

This is a complex dilemma for BRICS. It could be resolved somewhat by admitting more and more pro-people, democratic states into the BRICS fold to counter-balance the power and influence of authoritarian states. At present among the principal BRICS countries it’s only India that meets most of the criteria for democratic development.

Hopefully, more and more Southern democracies would see it fit to join BRICS in consideration of the latter’s potential to be a prime ‘economic powerhouse’ of the world. Equally hopefully, people’s empowerment in the true sense would come to be valued as a crucial merit for BRICS membership. It is relevant to stress that the fulfillment of the fundamental rights of a people is integral to their complete empowerment.

A grave negative fallout from the Trump administration’s current militarism is that more and more states world wide would come to value military heft over people’s empowerment. Consequently, the preference for military power could lead to countries wanting BRICS membership for the wrong reasons. That is, security through collective armed might would come to matter over all else and the world would be rendered an increasingly ‘dangerous place’.

But thinking people would expect from BRICS a more responsible role in world affairs and prefer to have from it inspirational guidance in democratic development, correctly understood.

A commitment by BRICS at the summit of considerable importance to world peace that should not be underplayed is its commitment to the UN system and the strengthening of International Law. The relevant quote from the Declaration spoke of BRICS’ ‘Commitment to strengthening multilateralism and multi-polarity and upholding International Law, including the Purposes and Principles of the Charter of the United Nations.’

Coming at a time when the UN is seen by some as a spent force, lacking effectiveness, the above endorsement of the UN Charter and International Law is of crucial significance. This amounts to solidly upholding the post World War Two order despite current largely rhetorical assertions that it is fast unraveling.

While UN reform remains a compelling necessity, the endorsement of the UN-centred order holds out the possibility of some of the BRICS heavyweights, who are currently acting in violation of International Law, eventually getting back to conduct that would be more in keeping with the requirements of International Law.

The UN could put these developments to constructive use by redoubling its efforts to work out diplomatic solutions to the current conflicts and wars that are showing no signs of being receptive to fresh peace efforts.

Two of these theatres of conflict are the Middle East and the Ukraine. While the US, Israel, Russia and Iran would need to be engaged by the UN with exceptional persuasive power to sort out the conflicts where they have come to feature directly and indirectly, the relevant BRICS members’ commitments to world peace and multilateralism could be used as instruments of moral pressure perhaps to induce them to get onto the path of peaceful conflict resolution.

The wide consensus among the BRICS powers amounts to their scoring a significant political victory over the US and its allies. Their espousal of international peace and the UN Charter exposes the US as being at cross purposes with peace-oriented and democratic sections world wide. Specifically, the moral and intellectual poverty of the Trump administration is being revealed glaringly.

This does not amount to a condemnation of the people of the US perse. It is just that some of them have voted quite unwisely. As a first step towards correcting this situation they could make good use of the upcoming mid term elections to register their strong disapproval of the Trump administration and the political extremists among the US Right. Course correction is not impossible.

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Not I — We: A new uniform will mean nothing if the person inside it is left behind

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2026/09/17

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by Mahil Dole

Senior Superintendent of Police (Retd.)

Sri Lanka Police has just marked 160 years. The parades were in order. The sentence that should have followed them has not been written with enough force. A police service that is pulled by politics, rewarded for individual glory and tried every night on social media cannot protect a country that is now a maritime hinge for international narcotics and financial crime. The political authority must decide, not in a speech, but in conduct, whether this force belongs to the law or to the loudest faction of the week.

That is not a plea. It is a warning.

The political hierarchy and the police hierarchy now agree that the service needs a new outlook, beginning with the uniform. The cut and the kit are not yet settled. That conversation is overdue. Criminals have moved into containers, encrypted apps and international logistics. An officer equipped for a quieter decade is less able to detect, and less able to come home.

Sophistication of kit is essential. Body-worn cameras, communications and protective equipment that match the threat are not luxuries. They keep a policeman alive.

If the first decision of this compact is only what the officer will wear, the wrapping will be modern and the person untouched. The priority is not a new silhouette. It is a different person inside the uniform.

The officer is a human being

He and she is a product of this complicated society. The fractures that run through the village, the school and the social-media feed run through the recruit. Communal suspicion, religious identity and ethnic memory are not checked at the armoury gate. The question treated as delicate is operational: is this officer mentally geared for ordinary crime and for communal, religious and ethnic conflict?

What is his stand if he belongs to one community and is sent into a dispute involving another? How will the parties look at him? How will the media frame the first photograph? That decides whether a crowd sees the law or “the other side.” We are all Sri Lankans. The sentence is easy on a Police Day banner. It is hard at a junction when rumour is already ahead of the patrol.

Every officer, from constable to gazetted rank, must be trained for these issues as deliberately as for a baton. Not one lecture at Katukurunda: recurring, scenario-based work on mixed neighbourhoods, mixed complainants, and keeping personal faith out of the method of work. The media will hunt the communal angle; parties to a conflict will hunt the ethnic one. The only answer that holds is an officer whose first identity on duty is Sri Lankan and whose first loyalty is the law.

That is “We.” Assuming the uniform dissolves identity is how a single incident becomes a national story.

What they have been is not what they can remain

From the 1866 ordinance this service has been the state’s civilian arm, colonial order-keeping, post-independence law and order, then a wartime partner that buried its dead beside the armed forces. Specialised units were built for terrorism, organised crime and financial intelligence. The same institution was used as a residual army, a political instrument and a promotion marketplace. Loyalty too often attached to a person, not to the law. Easter Sunday made the price visible. So did every file that moved, or stalled, according to who was in office.

A history of sacrifice does not excuse a present of capture. It makes the capture more shameful.

What they are today

On paper the force is large, some 79,000 authorised, 609 stations. On the ground it is thin. More than 4,300 officers have left since 2020. Vacancies exceed 30,000. Shifts of twelve to eighteen hours are still treated as normal. Distress is still logged as discipline rather than welfare. That is waste, not toughness.

Crime has two faces, and both strike national security. Gang violence over narcotics still produces shootings. Sri Lanka also sits on feeder routes moving Afghan and Pakistani product toward other markets. Harbour and high-sea detections in the hundreds of kilograms are no longer rare. Ice hidden in towels at Colombo Port; heroin pulled from multi-day trawlers; scam compounds and frozen assets in the billions of rupees, these are not “ordinary crime.” They buy influence and fund the next consignment.

The third battlefield is information. Reels and anonymous accounts impersonate officers, launder rumour as fact, and reward the man who seeks a following. Inside the service the culture still teaches “I”: my file, my photograph, my briefing. Rank is being treated as a prize. It is a trust.

The container that became a campaign

Late August 2026, officers opened containers at the Colombo International Container Terminal and recovered some 463 to 472 kilograms of crystal methamphetamine, concealed in towels, originating from Pakistan and valued in the billions of rupees. Suspects including foreign nationals were arrested. The United States DEA publicly associated itself with the intelligence. The criminal case sits with the Central Crime Investigation Bureau.

That is a success. It should have been protected as a success.

Instead, an internal process review, ordered by the Inspector General into how information moved between bureaux, was translated on social media into another story: that the IGP and Senior DIG Ranmal Kodituwakku were being “chambered” over the detection. An Opposition MP warned, correctly, that putting the officers who delivered the raid under a public microscope will teach the service the wrong lesson.

State the distinction without apology. A criminal file is about the network and the money. A process file is about timelines and chain of custody. A blog is neither. Collapsing a Senior DIG’s recorded statement into “the hierarchy is in the dock” is not accountability. It is a gift to those who packed the towels. After a half-tonne interdiction, a process review is normal; leaking it as a morality play is not. Complete the inquiry on the record. If negligence is found, deal with it. If not, say so. Half-spoken files let rumour colonise the institution.

Training, technology and a mind that can bear the load

The IGP and the hierarchy must stop treating training as a calendar ornament. Immediate programmes are required, not next year’s paper.

First

, the evolving issues: communal and religious tension, narrative operations, child and women protection, financial and cyber crime, harbour interdiction, the law of arrest.

Second

, the technologies: digital evidence, data protection under the Personal Data Protection Act, disciplined open-source work, body-worn cameras that protect the public and officers alike.

Third

, mental health as operational infrastructure, counselling an Inspector can use without becoming a Legal Division case, and early recognition of burnout before it becomes a headline.

Incentives must follow: allowances for certified competencies, promotion credit for courses applied, not for attendance photographs. Asking for sophistication at the port with no path to acquire it is theatre.

A new uniform that can carry a camera, worn by an officer unprepared for the society he polices, is a costume. The station, the cell, the unseen hour Look next at where this officer lives and works. Many stations are old, congested and unhygienic. Living standards on duty are low. You cannot demand a different person in the uniform and house him as if he were expendable.

Cells are a particular failure of command. Too many sit out of sight of the men on duty. They are dilapidated. What happens inside goes unnoticed until a death, an assault or an escape. That is a design of our own buildings, not a secret of the underworld. A cell that cannot be seen cannot be defended in court or in conscience. Refurbish, fix sightlines, monitor what the Constitution requires, and treat an escape as a failure of supervision before it becomes a press note.

These are not welfare extras. They are the conditions under which evidence is kept, suspects are held, and officers decide whether the job is still worth the family cost.

The health of the officer is the health of the public

One of the first duties of the hierarchy is the health of the policeman and his family. A sick officer with a sick child is not “uncommitted.” He is a risk to himself, to the next raid, and to the citizen at the counter. Police hospitals are few. Officers in rural stations cannot reach them in time. The IGP should not wait for a building programme. Speak to the health authorities now. Arrange priority access for officers and their families at government hospitals. Dedicated wards or reserved beds are not a privilege class. They are the minimum owed to people sent into harm, and into other people’s crises, at every hour.

Good health is a good mind. A good mind is good care for the people. No uniform compensates for an officer who has not slept, has not been treated, and cannot reach a Police hospital.

What they must be tomorrow

The country does not need more decoration. It needs a service the public can approach without fear and that no politician can casually redirect: intelligence-led against networks that threaten the state; digitally capable and legally bounded; trained for communal heat as well as narcotics; housed and treated as human beings; collectively minded. We hold the ground, not I cleared the file.

The constable at the junction and the analyst tracing a hawala chain are the same institution. National security is not a specialist’s private property.

To the policymakers and the political authority

You have agreed with the Police hierarchy on a new outlook. Use it for more than cloth.

Independence is not the IGP’s personal autonomy. It is the institution’s ability to apply the law without fear or favour, and still answer to the law. You cannot have that and also have a Police summoned, transferred or publicly undermined according to the needs of the week.

Appointment and removal of the Inspector General must remain a process, not patronage. The National Police Commission must exercise its powers over promotions, transfers and discipline without being hectored from the gallery. Cabinet sets policy and budget. It does not choose Tuesday’s suspect. Comment from the House on the guilt of named officers while a file is open is not oversight. It is interference under another name.

If you want an apolitical Police, stop using internal inquiry as a factional weapon and social media as a substitute bench. Different treatment of files is the old disease. Naming it only when the officer is someone you dislike is the same disease.

Then fund what a new uniform implies: immediate training, habitable stations, cells that can be seen, and a health arrangement with the Ministry of Health that does not leave a rural sergeant’s family outside the gate. Announcing kit and withholding living conditions is not reform. It is dressing the service for a photograph.

The public has a part. Distinguish error from crime. Cooperate with the officer who is fair; demand consequences where he is not. In conflict, look at the uniform as the law, not as a census of name, faith or village. Do not outsource judgement to an anonymous account.

The stand It is not I. It should be We.

A new uniform will not make an officer Sri Lankan. Training, health, housing, an apolitical file, and a command that treats him as a human being might. A service that thinks in individual glory will be outrun by networks that think in systems. A political class that thinks in capture will keep receiving detections and wondering why the pipeline never closes. A country that argues about the cloth while the person inside it is exhausted, untrained for communal fire, and unseen in a dilapidated cell block is not preparing for tomorrow. It is rearranging the wardrobe.

The law cannot serve two masters. Neither can the uniform, old or new.

(This analysis is offered in the interest of national security, institutional reform, and public safety)

Mahil Dole, SSP (Retd.), served as Deputy Director in charge of the Counter-Terrorism Desk of the State Intelligence Service and later as Intelligence Coordinator to the Inspector General of Police. He is a former Member of the Sri Lanka Wakfs Board and author of Security Beyond Enforcement: Practical Approaches for a Safer Nation. Email – mahildole54@gmail.com

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The Miss World 2026 scene …

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History was made under the lights on 05th September, as Joheirry Mola Dominguez, of the Dominican Republic, was crowned Miss World 2026 by outgoing queen Suchata Chuangsri of Thailand at April 2nd Square in Nha Trang, Vietnam.

It is only the second Miss World title for the Dominican Republic; 44 years after Mariasela Álvarez’s win in 1982. Reports described it as an “emotional and historic moment” for the nation.

Joheirry, 24, beat 110 other delegates to take the crown.

A dedicated educator and community advocate, she holds a degree in Business Management and Administration from Universidad Iberoamericana. She is Founder and President of “Voices of Tomorrow”, an initiative expanding access to English education for children in vulnerable communities. She also teaches Literature and Social Studies in English, and works as a correspondent for Univision New York’s Ventana a Quisqueya.

Her advocacy won hearts

It was her advocacy that won hearts.

“My Beauty With a Purpose is to take English programmes to kids in vulnerable communities,”

she said at the Grand Final. “Because I believe that when they know this language, the opportunities, the doors that can open to their life, it’s huge. English is a tool that will stay with them and benefit them for the rest of their lives.”

Spain’s Elisabeth Reynés finished 1st Runner-Up, while Malaysia’s Taanusiya Chetty, also winner of Beauty With a Purpose, took 2nd Runner-Up.

The Top 6 included Vietnam’s Le Nguyen Bao Ngoc, Eritrea’s Snit Habteab, and South Africa’s Romanda Hombir.

The 75th Anniversary edition, hosted for the first time in Vietnam, was a spectacle before 20,000 spectators. Staged on a 110+ meter outdoor platform by Nha Trang beach, the square was lit up with huge LED screens and high-power sound.

Even heavy rain during the Americas & Caribbean segment couldn’t dampen spirits. Umbrellas and raincoats popped up and the show resumed 15 minutes later. Nobody left. That’s dedication.

With 111 ambassadors, cultural dances, ao dai performances, and the seaside backdrop, officials called it a celebration of beauty, talent, confidence, and social responsibility.

With 20,000 people, rain or shine, screaming, cheering, live-streaming, waving flags… it was, indeed, pure Miss World magic.

For Sri Lanka, Prathibha Liyanaarachchi did not make the Top 40 at the 73rd Miss World Festival, but she reached the finalist stages of four fast-track events — Top Model, Talent, Sports, and Beauty With a Purpose.

Miss World magic: The square was lit up with huge LED screens and high-power sound

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