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
Justice and democracy in Sri Lanka’s new political era
The legal processes are steadily closing in on some of the most controversial cases that have remained as open questions without closure for many years. These include the Easter Sunday bombings of 2019, the Treasury bond scam that erupted in 2015, and a range of corruption allegations that became synonymous with successive governments over the past two or more decades. What once appeared to be stalled investigations are now showing signs of movement through the courts and investigative agencies. Recent developments suggest that these long running cases are entering a decisive phase. In the Easter Sunday attacks investigation, new arrests and investigations have brought renewed attention to allegations that extend beyond the immediate perpetrators and into questions of intelligence failures and possible political complicity. The arrest and detention of former intelligence chief Suresh Sallay under the Prevention of Terrorism Act has intensified public interest in uncovering the full truth behind the attacks.
The Treasury bond scam has also re-entered the spotlight. The Supreme Court has recently overturned legal obstacles that had prevented prosecutions from proceeding and directed that the case moves forward expeditiously. This has reopened one of the most sophisticated financial scandals in the country’s recent history and brought several prominent political and financial figures back under legal scrutiny. As those implicated in these unresolved cases are leading figures from previous governments, which have spanned both sides of the political divide since Independence, it can well be imagined that there is tremendous opposition to the gradually enveloping legal processes that is both seen and unseen.
These cases that are now being investigated cut across political camps and involve individuals who occupied some of the highest offices in the country. The result is that resistance to accountability is likely to emerge from many quarters. Still to be opened are the thousands of cases of persons gone missing during the war. Presidential Commissions have been appointed with regard to them, but there has been no serious investigations of the type now taking place.
In these circumstances, it can be surmised that the government led by those who are new to power would wish to retain a maximum of power to face the pushback that is bound to emerge from those in the opposition who have wielded power for generations. The government may calculate that this is not the time to disperse authority or reduce the instruments of state power available to it. Instead, it may believe that a period of centralised control is necessary if investigations, prosecutions and reforms are to proceed without interference.
Provincial Elections
It appears that the opposition’s efforts to mobilise the people and public opinion against the government have not been successful so far. One such instance was the attempt to generate opposition to price increases. Although people have undoubtedly been affected by rising prices and economic difficulties, these efforts failed to gather significant momentum. Another attempt came when President Dissanayake predicted that opposition politicians would face imprisonment in the month of May as legal cases progressed, though this has not happened. Critics claimed that such remarks suggested an intention to influence judicial outcomes. Yet this criticism also failed to gain traction among the public. The likely reason is that public memory remains fresh. Many people continue to associate previous governments with economic mismanagement, corruption scandals, abuse of power and the eventual economic collapse. In comparison, the present government continues to enjoy a reservoir of public goodwill and credibility. As long as legal action appears to be based on evidence and proper process, the public seems prepared to give the government the benefit of the doubt.
The government’s deliberate and cautious approach to political reform that would reduce its centralised power needs to be seen in this context. The monthly approval by Parliament of the emergency regulations is justified by the government as due to the continuing need to respond to the devastation caused by Cyclone Ditwah. However, when viewed together with the reluctance to hold provincial council elections on the grounds of electoral reform, the failure to repeal the Prevention of Terrorism Act and the postponement of constitutional reform, they all appear to reflect a preference for retaining maximum control at a politically sensitive moment. There is a logic to this approach. Governments facing major legal and political confrontations often seek stability and control. So does every despot. However, there is also a downside.
When political competition is denied to legitimate outlets, it often finds expression in confrontation, obstruction and polarisation. The advantage of prioritising the conduct of provincial council elections at this time is that it could reduce the political pressures that are building up. The main opposition parties are united in calling for these elections to be held. Conducting them would provide an opportunity for opposition political parties to obtain a measure of democratic representation and political authority at the provincial level. This would be especially true in the northern and eastern provinces, in which the ethnic and religious minorities predominate. It cannot be forgotten that the provincial council system was developed as a constructive response to the ethnic conflict. Elections at the provincial level would create opportunities for a new generation of political leaders to emerge through democratic competition rather than patronage. Many of those now facing legal scrutiny belong to an older generation to whose needs the younger may be less deferential.
Two Pillars
Another reform that could command bipartisan support is the repeal of the Prevention of Terrorism Act. The PTA has once again become controversial because it is being used in situations that extend beyond its original purpose. The detention of former intelligence chief Suresh Sallay under the Act, the continued incarceration of some Tamil detainees from the war period, and the arrest of individuals accused of speech related offences have all revived concerns regarding prolonged detention without trial and excessive executive power. The reason the PTA has been difficult to repeal is that it is closely associated with concerns regarding national security and territorial integrity. Introduced in 1979 as a temporary measure to confront the emerging separatist conflict, it survived through decades of war and has remained on the statute books long after the conflict ended.
At the same time, history shows that extraordinary powers are likely to be misused. Laws that permit detention without trial or broad executive discretion are rarely confined to their original purpose. Governments of different political parties have used such powers against opponents and critics. The temptation to do so is inherent in the possession of unchecked authority. The way forward could therefore be a combination of accountability and reform. The government should continue to support independent investigations and prosecutions in major corruption and security related cases. Demonstrating political will in this regard would strengthen public confidence in the rule of law and reinforce the principle that no individual is above the law. The PTA could be replaced with legislation that amends the Criminal Procedure Code and Penal Code in a manner that addresses legitimate security concerns while complying with democratic norms and human rights standards.
There are also international dimensions to consider. The European Union has repeatedly linked governance and human rights reforms, including reform of the PTA, to Sri Lanka’s continuing access to the GSP Plus trade concession. Progress on these issues would strengthen Sri Lanka’s international standing at a time when economic recovery remains a national priority. The government has a rare opportunity. It possesses a strong electoral mandate, public goodwill and a reputation for integrity that previous governments lacked. It can combine the pursuit of justice in long delayed cases with meaningful democratic reforms that reduce political resistance and broaden public support. At this time, accountability and power sharing are the two pillars which Sri Lankans need to be committed to build a just and democratic society for a better future without delay. Failure now would make for a long period of waiting for the next time.
by Jehan Perera
Features
Pitfalls and exclusions in academic recruitment
A public university relies on its teachers in fulfilling its responsibilities to the wider community. While teaching remains the chief responsibility of the academic staff, they also conduct research and play a central role in keeping the university a vibrant space where they and students can freely participate in conversations that concern not just routine classroom education but also society at large. The broader intellectual culture and intellectual integrity of a university thus depend on how its academics perform their functions. Therefore, universities should take the task of recruiting their academics seriously. It is important to ensure that this task is done responsibly, transparently and credibly through a fair, thorough and multi-phased evaluation process.
As both an applicant and a member of selection panels for recruitment, I hold that the recruitment procedures, currently in place in our university system, require radical reforms. Echoing some of the concerns raised by Kaushalya Perera in her Kuppi article on recruitment in March 2026, I focus on the limitations I have observed and experienced, specifically in the recruitment of Lecturer (Probationary) and Senior Lecturer positions. The article also aims to explore how these shortcomings could be addressed.
The Advertisement
Recruitment for Lecturer (Probationary) and Senior Lecturer positions is done through an open-advertisement which also involves an interview with shortlisted candidates. Advertisements are finalised in line with a template issued by the Registrar’s Office. Generally, an initial draft, prepared by the Registrar’s Office, is sent to the relevant academic departments for revisions. The revisions have to be made within the template provided, which allows space for the mention of only specialisation requirements.
It should be noted that not all revisions to the advertisement, suggested by the Department Head, are accepted in the next round. Deans, Vice Chancellors and Registrars, who have very little understanding of the disciplines associated with the position, sometimes reject the changes proposed by the Department. Technocratic in their thinking, they don’t recognise that an academic programme can be taught by persons with specialisation in another overlapping discipline. For instance, a position in English, at a university in Sri Lanka, is very well suited to not just those who have postgraduate qualifications in literary studies but also those who are from the disciplines of Applied Linguistics, Cultural Studies or Translation Studies, as these areas are taught as sub-fields of English studies at most universities in the country. These disciplinary overlaps, even when pointed out by Heads, are often overlooked by our administrators.
In place of this process, dominated by academic administrators and registrars, the advertisement should ideally emerge, from the relevant department, in the form of a comprehensive job description. It should mention the nature of the position advertised, the kind of teaching (and research) expected, how the position relates to other positions in the department, in terms of specialisation and workload, and the ways in which the recruited candidate would contribute to overall institutional development.
There can be no one-size-fits-all model when it comes to recruitment. Individual departments vary in size, strength and specialisation requirements. Departments with sizable academic staff may want to emphasise specialisation during recruitment, whereas smaller departments may prefer generalists who can handle a wide-array of courses. Specifying the rationale for the requirements included in the job description may help potential applicants get an understanding of the position advertised and the selection panel to conduct the evaluation process in a fair manner.
Review of Applications
Once applications are received, we sometimes find promising candidates but with qualifications that don’t carry in their title the name of the discipline or the department in which the position is advertised. Sometimes the disciplines or fields of specialisation that appear in the advertisement and the ones that appear in the qualifications are not identical in nomenclature, even though the research undertaken by the applicant during their graduate studies is strongly relevant to the position advertised. Even when such applications are accompanied by strong and relevant publications, our system does not view them positively. Instead, nomenclatural differences are used to reject promising candidates. Such differences are also used as a pretext when universities want to exclude a candidate for their cultural background, political beliefs or other reasons. Even if academic departments recognise such applications, at the next stage, the administrators of the university try to veto them. We lose inter-disciplinary scholars of high academic standing because of the high-handedness of university administrators.
Selection Panels
Selection panels for academic positions typically comprise the Vice Chancellor, the Dean of the Faculty, the Head of the Department, two academics nominated by the Senate and two members of the University Council. In the case of programmes/disciplines jointly housed under a single department, if the Head comes from a discipline other than the one in which the position is advertised, they may not be able to contribute in an informed manner to the recruitment process. However, some Heads refuse to appoint nominees from the relevant discipline in their place as they view sitting on selection panels as their exclusive privilege.
Sometimes university Senates do not take the appointment of Senate nominees seriously. These appointments are decided in a hurry without serious deliberations at senate meetings packed with numerous agenda items. Sometimes even if the relevant department has suitable academics to serve as Senate nominees, the Senate chooses academics from other departments or disciplines who do not have a nuanced understanding of the requirements of the position advertised and its disciplinary parameters. Sometimes specialists in the relevant discipline may not be available at a university. On such occasions, Senates tend to fill up the positions with academics from other disciplines, instead of inviting external nominees from other universities. At a state university in Sri Lanka, I was interviewed thrice for academic positions by selection panels that comprised not even one specialist from the relevant discipline.
The Marking Scheme
The marking schemes used in recruitment have their own drawbacks. Publications are sometimes evaluated for their quantity rather than quality. The opinion of the subject specialist is not sought or taken seriously when a candidate’s research is evaluated. This is why our universities are saddled with academics who engage in plagiarism or predatory publishing. The evaluation process should be tightened in such a way to bar the entry of those who lack academic integrity.
It is worrying to see that marking schemes and schemes of recruitment penalise applicants who have excelled in their graduate studies and are well-reputed for their recent research and publications just because they did not earn a first-class or second-class upper-division pass at the undergraduate level. Our narrow focus on a candidate’s first degree prevents us from giving due recognition to how that person has gained intellectual depth over the years. Some marking rubrics, which allocate points for eye-contact and posture during the interview, dilute the seriousness associated with the academic position, de-prioritise scholarship and turn the interview process into a stage performance.
Cultural Credibility
In recruitment, many universities look for cultural credibility (a term that I borrow from the work of Sulaxana Hippisley) as an unwritten requirement. Some departments are reluctant to hire applicants who are not their alumni. Some selection panels discriminate against candidates from certain ethnic or religious backgrounds. In some departments, women are rejected because they are likely to go on maternity leave or have more domestic responsibilities than men. Gender and sexual minorities have to mute and censor their identities at interviews because they are likely to face rejection if they openly declare their orientation. We have no policies and procedures in place to ensure recruitment is conducted in an inclusive way that sees diversity as a strength.
The Way-forward
When recruitment fails, the entire intellectual culture of that university takes a hit, and several generations of students are affected. Some of the current problems, related to quality in our higher education system, stem from bad recruitment policies and practices. Instead of trying to address these issues through rigorous and inclusive recruitment practices, we try to seek solutions via band-aids like quality assurance and workshops on curriculum writing and pedagogy for university academics.
In developing alternative recruitment policies and practices, we have to demand that the needs and expectations of individual departments are heard. Our selection panels should include more subject specialists than administrators and council nominees. Most of the evaluation should be completed before the interviews, and interviews should be treated as opportunities to get to know candidates in person and pose clarifying questions rather than as occasions for full-scale evaluation. We have to be open and receptive to new, inter-disciplinary scholarship and cultural, ethnic and gender diversity. If we are unwilling to introspect and bring about these reforms and revise our marking schemes, we will continue to recruit the wrong candidates and thereby fail our students and the wider community.
Mahendran Thiruvarangan is a Senior Lecturer attached to the Department of Linguistics & English at the University of Jaffna.
(Kuppi is a politics and pedagogy happening on the margins of the lecture hall that parodies, subverts, and simultaneously reaffirms social hierarchies.)
by Mahendran Thiruvarangan
Features
Rocking scene … in Japan
Chitral ‘Chity’ Somapala, now based in Sweden, has been active in the music scene for many years, and is known for his hard rock work with European bands like Firewind, Power Quest, and Avalon.
In Sri Lanka, he’s a household name and that’s the reason why he checks out the local scene, on a regular basis, keeping rock music lovers in the groove.
His shows are invariably ‘full house’’ events.
Sri Lanka’s rock star is now ready to do the needful … in Japan, and rock fans in that part of the world are already gearing themselves up for a rock explosion, with Chitral in the spotlight.
The show is scheduled for 03rd October, 2026, at the Hattori Ryokuchi Park, in Osaka, with Wayo.
The blast off is from 1.00 pm onwards.
However, before he checks out the Osaka scene, Chitral has another important date in his itinerary – a spectacular Sri Lankan musical extravaganza at the Sydney Opera House, in Australia.
The concert is titled Rhythms of Sri Lanka and will be held on 23rd August, 2026.

Back in Colombo soon to oblige local rock fans
Although Chitral Somapala is, indeed, a big name, as a rock artiste, he also revives the music of his parents, as well, often performing their music, along with his own songs, at live programmes.
In fact, the album ‘Dambulugale’, released in 2018, which is a tribute to his parents, famous Sri Lankan musicians P. L. A. Somapala and Chitra Somapala, turned out to be a massive hit, not only in Sri Lanka, but with Sri Lankans the world over.
The album, a compilation of various cover songs, previously written and performed by his parents, was dedicated to Chitral’s parents, and released on the 70th anniversary of Sri Lanka’s independence.
He also dropped ‘Chitral Somapala Live In Concert’, in 2023, with 22 tracks, and has several other releases to his credit.
Besides his rocking career, Chitral was asked by veteran film directors Chandran Rutnam, Asoka Handagama, Priyantha Colombage, Udayakantha and Shameera Naotunna to contribute his talent for their soundtracks, and he won a Presidential award and an International award for the movie ‘Let Her Cry’ by Asoka Handagama.
Chitral will be back in Colombo soon with another rocker for his fans, so watch out for Rock Meets Reggae.
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