Features
LESSONS TO BE LEARNT FROM THE BUDDHIST REVIVAL
EXTRACT AND ANALYSIS FROM A LECTURE GIVEN BY DR JANAKA GOONETILLEKE IN HEIDLEBERG UNIVERSITY IN GERMANY
By Dr Janaka Goonetilleke
Colonialism was undermining the Socio-Economic basis of a Buddhist society which was the main instigator for the Buddhist Revival. To understand it, the very nature of Buddhism must be understood. The Dalai Lama defined it as “my religion is very simple. My religion is kindness”. Okkakura the Japanese nationalist clarified it when he said ” It is the compassion of Buddhism that elevates a lowly animal to the level of a human being. That made Confucian China accept Buddhism.”
It is compassion that determines the philosophy behind a Buddhist socio economic society; in other words expressed as non self. It is also called the Social Brain in Neuroscience represented by the two cerebral hemispheres well developed in human beings. This is attributed to millions of years of social interaction. The way to access this quality is by liberation of the mind from the greed and avarice of self. That is achieved by enhancing the practice of non self. This determines the basic principles illustrated in the article.
Socio-economic basis of a Buddhist society
It is the compassion of Buddhism the driving force of ethics and morality of Buddhist philosophy be it righteous-ness or sustainability based on the philosophy of what is in the best interest of the majority. Unfortunately, the present world order on the contrary is based on the benefit to a minority. How does one justify the billions in the hands of Bill Gates with virtually nothing in the hands of the majority who are dying of starvation? Can this be sustained except by force and for how long? Sustainability of any Development project in Buddhism was the Principle “Benefit for the many.”
The basis of a Buddhist Sri Lankan society and its wisdom
Gama or village – Human habitation and the forbidden forest for the animals. There is no conflict between animals and humans. Is it not the greed of humans that is behind the present human animal conflict? Leave alone the disharmony created by the mixing up of the urban forest biodiversity. Is dengue not a disease created by mixing the forest biodiversity with the urban? Biodiversity of the urban environment encourages the spread of the dengue mosquito. Is it not the reason for the epidemics? In the forest the multiplication of the mosquito was controlled by the biodiversity. Is it not possible for the forest to become a viable economic entity for the benefit of the many. Today greed has driven the short-term policy of gain at the expense of sustainability (creative destruction) leaving land that has no value and no benefit to the people. Desertification!
The trees helped to stop soil erosion, created a wind barrier that prevented the dislodgement of the humidified air around the tank thus preventing evaporation of the water in the tank helping in its conservation. The trees also helped to stop the flow of the rainwater allowing space or time for the water to absorbed by the soil. The absorbed water was filtered to supply the water tables thus enabling filtered water to access the surrounding wells.
The roots of the tree bordering the tank gives crevices for the fish to breed.
Pansala or Temple – The guardian of the morals and ethics of society. The insistence that the Dasa Raja Dharmaya must be practised by the rulers. In essence the rulers must feel for the suffering of the people. It is this compassion that will make the rulers take the right decision for the benefit of the many – righteousness. Indulgence by the rulers was never encouraged. It was always to the benefit of the many which at the end of the day is the most sustainable.
Dagaba/stupa The stupa represents the path to nirvana and development of wisdom, the gateway to the liberation of the mind and Nirvana. This acknowledges the ability to understand the reality which is geared to the benefit of the many in other words Righteousness.
Tank – water an essential element of life be it for consumption or for agriculture that would benefit the many.(the life giver) It was never privatised right through history enlivening the philosophy of what is in the benefit of the many
THE RULES FOR THE RULERS-Dasa Raja Dharmaya
1)In essence the Rulers must empathise with the ruled by subjecting themselves to experiencing the plight of the people both the positive and negative aspects .
2)Every development project must practice the philosophy “Benefit of the Many” not for the benefit of a few.
3)Compassion was the driving force.
4)The temple was the site from which this philosophy was implemented through a hierarchical system in society.
Pre colonial Buddhist practices free of hate
When the Portuguese colonialists discriminated the Muslim traders, King Senerath gave refuge to the Muslims in the Eastern Province.
When the Dutch discriminated the Catholics the Catholics were given refuge in Wahakotte. Up till today, the Sinhalised version of mass is practised in the church in Wahakotte. The Portuguese who were discriminated by the Dutch were also given refuge in the Kandyan provinces such as Batticoloa and still the refugees survive as Batticoloa Burghers.
Communalism was never a part of Buddhist society and was never encouraged by the temple.
Social reform Group ” aragalaya in early 1900″ patronised by Ananda Coomaraswamy,
D B Jayatilaka etc
Dress adhere to the native costumes most appropriate for the country Do not imitate the colonial powers blindly.
Maintain eating habits of the natives. Ancestral diet (vegetarian) which the general constitution of the natives was based on.
Cultural Habits of the Sinhala society should continue. The cultural gene of the natives caters to these cultural activities that is part and parcel of the unity of any society
Achievements of Buddhist Revival
Asian unity of the primary Buddhist countries Thailand, Burma and Sri Lanka that led to the patronage of Sri Lankan Buddhists. The various reformations of the religion took place under the names of various countries that helped. In Sri Lanka Siam Nikaya with the help of Thailand and Amarapura Nikaya with the help of Burma are the best examples. In Thailand the Theravada tradition is called Lanka Vamsa as the religion was brought to Thailand from Sri Lanka 700 years ago. These connections were re-emphasised and given Patronage by King Chulalongkorn which helped in the continuous cordial interactions. They believed in the dictum that Buddhism is the most appropriate vehicle that would unite the whole of Asia.
Anti-Christianisation movement was to prevent the power of the colonisers preventing the destabilisation of the established Buddhist society especially after the Colebrook commission in 1830 which legalised the discrimination against Buddhists in education, jobs etc
Regaining Buddha Gaya . Greatly helped by Anagarika Dharmapala. It is claimed that the Japanese monks Kozen Gooneratne Thero (the first Theravada Japanese monk ordained in Malwatte Temple around 1892). It is claimed that Kozen Gooneratne Thero removed the Hindu Statues and replaced it with a Buddha statue. Buddha Gaya was until then controlled by Hindus.
Educational Institutions. The Theosophical Society established by Colonel Olcott helped in the establishment of educational institutions like Ananda, Dharmaraja etc for education of Sinhala Buddhists and reviving Pirivena Education
Uniting Buddhist countries under one flag
Print the Magazine of the Theosophical Society, The Sarasavi Sandaresa
ASIAN UNITY
King Chulalongkorn was the unofficial Patron of Sinhala Buddhists. He not only presented the Buddhist Press (presently remnants of a burnt press after a fire in Ranwella Temple Galle), built a shrine room in Atapattan Temple and Gangaramaya in Galle, presented a scholarship of Rs 5,000 brought by Mudaliyar E R Gooneratne of Atapattu Walawwa, Galle, to Vidyodaya Pirivena. It is also said that he prevented a railway line that was scheduled to run through the Kalutara Bodhiya. He was ably supported by Priest Jinawarawansa, a priest of Royal lineage who had settled in Sri Lanka. An attempt to appoint a Sinhala ambassador in the court of Thailand and to make King Chulalongkorn the patron of Sinhala Buddhist failed.
In 1887 Mudaliyar E R Gooneratne of Atapattu Walawwa, Galle, sponsored Japanese monks who came to study Buddhism in Galle. First was Shaku Kozen ( later Kozen Gooneratne Thero) who went with Anagarika Dharmapala to Bodhgaya and the other very erudite priest Shaku Soen who took Buddhism to America. His student was D T Susuki whose student was Yoko Ono. Several others followed and some were ordained like Priest Hiruma who was ordained in Paramananda Temple in Galle. Several others followed and studied at Simbali Viharaya Galle.
CONTRIBUTIONS TO BUDDHISM IN THE 21ST CENTURY
Digitalisation of the Buddhist Cannon
Spread of Buddhist practice such as Meditation
Spread of the philosophy of mindfulness
Neuroscientific analysis of consciousness
Lessons to be learnt from Buddhist Revival.
Practice of compassion and Righteousness
In economics – sustainability would result if the principle of the benefit for the many not a few is followed.
Open economy – open economy has created widespread disharmony in the world where poverty and injustice is rampant. The philosophy of the open economy advocated by Adam Smith in his book Wealth of Nations and market system is followed but his more important book Moral Sentiment is ignored. In this book he advocates social justice, a very Buddhist concept for the open economy to succeed. A Buddhist concept of Benefit of the Many Policy, that would sustain any project.
Human animal conflict would never have occurred if the Buddhist philosophy to maintain the eco system in the forest was practised, where animals can be free to roam like the forbidden forest of the past. Destruction of the ecosystem in the forest will only expose the urban society to diseases like dengue, viral encephalitis etc . Hence a reforestation programme is a must which should research into the economic benefits that can be accrued from the forests. Creative destruction should not be the policy.
Rule of Law and Righteousness – a very Buddhist concept
Society has to redefine the role of the temple and the other religious institutions.
Endeavor to unite Buddhists of Asia
Features
Combining local resources,traditional knowledge and science to build a food-secure Sri Lanka
World Food Day 2026: Innovating today for a better food future
by Dr. Kaushalya Wijayasekara
What will be on the Sri Lankan dinner table ten years from now? Will our children be able to get nutritious food at a price their families can afford? Will farmers be able to grow enough despite changing weather and rising costs? And how much of the food we produce will actually reach the consumer, instead of being lost or wasted along the way?
These questions can’t wait. A farmer faces unpredictable weather. A family faces rising food costs. Fruit goes unsold after a good harvest. Some children do not get enough nutrition. The future of food is tied to the future of Sri Lanka itself.
World Food Day 2026 is a chance to look beyond the immediate problems and ask whether we can build a food system that feeds our people well, gives farmers better opportunities, protects the environment and makes better use of what we already have. The answer can be yes, but we will have to think differently.
We are not starting from zero. Sri Lanka has diverse crops, fisheries, traditional food knowledge, indigenous varieties, research institutions, universities and a young generation able to create new solutions. What we need is to bring these together and act. Producing more will not secure our food future on its own. It will depend on how intelligently we produce, process, preserve, distribute and consume food.
Making more of what we already have
Innovation does not always mean inventing something new. Often it means finding better uses for the resources we have.
Sri Lanka grows traditional rice varieties, kurakkan, green gram, cowpea, jackfruit, breadfruit, cassava, sweet potato, coconut and palmyrah. All of them have great potential for modern, nutritious, value-added foods. Jackfruit and breadfruit can be made into flour and other convenient products. Traditional rice varieties can go into new foods that suit changing consumer needs. Palmyrah, with its strong cultural heritage, can create new income through better processing, packaging, quality assurance and market development.
The aim is to connect our traditional food knowledge with modern consumer needs and technology, while keeping our food heritage.
Stop wasting the food we produce
Reducing food loss and waste should be a major priority. Seasonal fruits such as mango, banana, papaya and pineapple can be lost in large quantities when production exceeds demand or when storage, transport and processing facilities are inadequate. With suitable technology, these fruits can become dried products, pulps, powders, beverages and other shelf-stable foods.
Agricultural and fisheries by-products are resources too. They could be turned into food ingredients, animal feed, bio-based products and other useful materials, which would move us toward a more circular food economy.
Technology alone is not enough. We need stronger local processing facilities, cold storage, efficient transport, collection centres and market information systems, especially close to where food is produced. Cutting food loss raises the value of what our farmers and fishers already produce.
Nutrition and food safety come first
Food security means more than having enough food. People also need food that is safe and nutritious.
Sri Lanka can develop affordable, nutritious foods from local pulses, grains, vegetables, fruits and fish. Children and other vulnerable groups should get particular attention. Schoolchildren in particular deserve a focus: safe, nutritious, locally sourced products for school feeding programs would support child nutrition, local farmers and domestic food industries at the same time.
Food safety must stay at the centre of food innovation. Good hygiene, quality control, laboratory testing, traceability and appropriate food safety systems are what make new products safe as well as attractive and nutritious.
A food system that can cope with climate change
Climate change is already affecting agricultural production, water availability, crop yields and food prices. We need food systems that can handle changing conditions. That means climate-resilient crops, efficient water use, soil and water conservation, better storage and resource-efficient food processing.
Traditional knowledge matters here. Generations of Sri Lankan farmers have developed practices suited to local climates and ecosystems. Combining that experience with modern science can give us solutions that fit local conditions and are sustainable. Technology alone will not build the future of food. Science, experience and local knowledge together can.
Give young people a bigger role
Sri Lanka’s universities have an important part to play in shaping our food future. Young people should be encouraged to identify real problems in the food system and work on practical solutions in areas such as food waste, sustainable packaging, nutrition, food safety, modernising traditional foods and digital technologies.
A good research project should not always end as a research paper. Where appropriate, research should be supported to move on to products, technologies, enterprises and community solutions. That needs stronger partnerships between universities and industry, along with mentoring, research funding, business support and market connections. If young researchers and entrepreneurs can turn their ideas into viable food innovations, both consumers and producers will benefit.
A pathway designed for Sri Lanka
We do not need to copy food-system models from other countries. We can build a pathway that suits our own resources, culture and needs. It would bring together local resources, traditional knowledge, scientific research, appropriate technology and entrepreneurship, with farmers, fishers, universities, research institutions, food industries, entrepreneurs and policymakers working side by side.
The goal goes beyond selling raw materials. We need to create more value, reduce waste, improve nutrition, generate jobs and strengthen rural livelihoods. This matters especially for small and medium-scale food enterprises, which can drive local economic development when they get the right technical, financial and market support.
The choices we make today
The food future will not create itself. It will be shaped by what we grow, what we research, what we process, what we consume and what we choose not to waste.
So, the question for World Food Day 2026 is this: what can we do today so that every Sri Lankan has safe, nutritious, affordable and sustainable food tomorrow?
The answers are already around us, in our farms, fisheries, food businesses, universities, laboratories and communities. We have the resources, the traditional knowledge, the scientific expertise and talented young people. What we need now is to connect them and act.
A better food future begins with the choices we make today.
Dr. Kaushalya Wijayasekara
Senior Lecturer, Department of Biosystems Technology, Faculty of Technology, University of Ruhuna
Features
20th Anniversary of Digampathana blast – the day Sri Lanka Navy cried
By Admiral Ravindra C Wijegunaratne
WV, RWP and Bar, RSP, VSV, USP, NI (M) (Pakistan), ndc, psn, Bsc
(Hons) (War Studies) (Karachi) MPhil (Madras)
Former Navy Commander and Former Chief of Defence Staff
Former Chairman, Trincomalee Petroleum Terminals Ltd
Former Managing Director Ceylon Petroleum Corporation
Former High Commissioner to Pakistan
The Digampathana suicide truck attack on 16th October 2006 remains the deadliest single strike in Sri Lanka Navy history, leaving scars that time cannot erase.
It was a seemingly ordinary Monday morning on 16 October 2006, but the calm of that day would soon be shattered in a way none of us could have imagined. As the Commandant of the Naval and Maritime Academy and Flag Officer Commanding Naval Fleet at Trincomalee, I was aware that a number of my cadets were travelling that morning, part of a convoy of fifteen buses carrying naval personnel from Trincomalee, Colombo, and other bases, heading toward Dambulla to rendezvous with another group. The convoy also included trucks and escort vehicles, a routine movement planned and coordinated with the army to ensure the roads were clear. The morning started quietly. Some personnel greeted friends, handed over their weapons, or strolled to a nearby tea shop. It all seemed so ordinary—too ordinary for what would come next.

Sri Lanka Navy sunk LTTE Ships carrying arms, ammunition and warlike materials thousand miles away from Sri Lanka in Indian Ocean in September and October 2007.
By late morning, both convoys had reached the small ground at Digampathana, near the Sigiriya junction, and personnel mingled briefly, unaware that a carefully orchestrated act of terror was waiting. Then, suddenly, an empty half-truck veered directly into the convoy. It exploded with a ferocity I can still recall as if it were yesterday. Nuts, bolts, and high explosives tore through the air. Pandemonium erupted instantly. I later learned that 107 of our naval personnel were killed on the spot and another 153 critically injured. The scene was indescribable—bodies scattered, vehicles mangled, personal effects strewn across the ground. I remember later hearing that the head of the suicide bomber was recovered more than 100 meters away from the blast, a grim testament to the sheer force of the explosion.
I was in my office at the Naval and Maritime Academy when my mobile phone rang. A young midshipman from the 21st intake called, his voice trembling: “Sir, there was a huge explosion at the convoy point! Many are dead … my batch mate Wijesundara is among them.” I immediately jumped into my jeep with my escort Chief Petty Officer and driver and rushed to Digampathana, relying on every ounce of my driving skill to reach the scene. The journey, which usually took little more than an hour, felt endless that day, each passing mile weighed down by dread.
When I arrived, I was confronted with a sight that no training can prepare you for. The injured were being rushed to Dambulla Hospital, where doctors and nurses worked tirelessly, improvising in ways that saved lives despite the overwhelming chaos. I went back to the site after visiting the hospital. The remains of our naval personnel were scattered across the ground, and someone had begun collecting weapons and protective gear. I immediately contacted Surgeon Rear Admiral Nico Jayasekara and received his instructions: collect all body parts in separate bags and transport them to the Trincomalee Naval Hospital mortuary. This gruesome work had to be done with care and dignity, and it filled the icebox in my vehicle. Through DNA testing initiated by Rear Admiral Nico, we were able to identify every naval personnel lost that day, bringing some closure to grieving families.
The Navy Commander at the time, Vice Admiral Wasantha Karannagoda, was devastated. I had worked closely with him and knew how deeply he cared for his men. He ensured that the fallen were honoured with full ceremonial naval funerals at Welisara Naval Base, attended by families and comrades. Sixty-seven funerals were conducted in a single day—a number that still haunts me.
The Digampathana attack remains the largest single loss of naval life in our history. It was a day of sorrow, but also a day that reinforced our resolve. The tragedy galvanized the Navy to target the LTTE Sea Tiger wing with renewed determination and reshaped our maritime operations forever. Every time I think of that day, I remember not just the lives lost, but the courage, professionalism, and dedication of those who survived, those who treated the injured, and those who ensured the fallen were honored properly. May the souls of our naval hero’s rest in peace, their sacrifice guiding us and inspiring generations of naval personnel to come.
Features
‘Murder at Whitby Abbey’
Tales of Mystery and Suspense – 24
I was intrigued by the title of a book I found in a book drop at the condominium of a friend, Murder at Whitby Abbey, and I brought it home with me though I will not be able to return it in the near future. It was described on the cover page as ‘a standout in the crowded medieval mystery field’, though I fear I do not know of other books in this field, apart from the Cadfael series, which I have dealt with earlier.
The book, by Cassandra Clark, is set during the reign of Richard II and has as a backdrop his precarious position, which led to his being replaced, and murdered, by his cousin Henry, who reigned as Henry IV. It is a gloomy book, the action taking place in the twelve days of Christmas leading up to the Epiphany. And the gloom is pervasive, even though this is supposed to be a time of festivity, with mummers performing, and many of those in the guest house where the heroine stays going to town to enjoy themselves, with much drinking and much music, which also fills the guesthouse.
The heroine Hildegarde is a nun, sent to try to acquire a relic being sold by Whitby Abbey, though this was also a penance set by the Abbot of the monastery that governed her abbess because she had had sex with a man. Soon after she and her companions reach the Abbey set high on a cliff, she finds that there are other bidders, and soon suspects that the hierarchy, not perhaps the Abbot who seems a weakling, but his rapacious bursar, is determined to make money, and not above creating false relics to sell to several aspirants.
After Hildegarde and her Cistercian companions – Whitby is a Benedictine Foundation – two monks, Gregory and Egbert, and a young priest Mark, reach the abbey, they find that Aelwyn, a monk they had met on their way to the guesthouse had died. This was in the apple store, and they realize, when they find the surplices of novices stuffed into the air vents, that he had been left to suffocate in the overwhelming scent of apples.
The Cistercians are asked to look into the death, perhaps because they are likely to get no cooperation from the Abbey folk, but perhaps because those in charge are keen to know what happened. And the infirmarer, an old monk, suggests Hildegarde talk to a man called Edred who worked for the bursar, and had been a friend of Aelwyn’s. But Edred too is killed, before he can keep an appointment he had made with Hildegarde, drowned in a pool near the farmhouse of the Abbey.
Meanwhile tensions arise between the fisherfolk and the abbey for the bursar wants to charge them for using the beach that technically belongs to the abbey to dry their fish and their nets. This leads to physical battles, when the guards used by the abbey, under the command it seems of the bursar whose determination to make money is not resisted by the abbot and the prior, try to storm the area where the fishermen live.
Hildegard finds out more about what had happened through two youngsters, one of whom Torold is the son of Aelwyn by a woman who worked as a prostitute for a cartel, and with whom Mark fell in love. The other works on the farm and had seen Edred meet someone near the pool, after which that someone left the place by himself. And the boy had also found in the pool a sort of dagger with the seal of the abbey.
He and his dog, and Torold who follows her, rescue Hildegarde from a man at arms who has waylaid her and tries to rape her earlier. Escaping into the abbey she was nearly been raped then by the bursar, but she managed to escape, in the process setting fire to him and the muniments room, which led, when he was rescued, to the discovery of a box with the money he said had been stolen, blame being cast on both Aelwyn and Edred.
Matters come to a head when the fisherfolk try to storm the abbey, being resisted by the men at arms stationed on the towers. But then Hildegarde realizes that behind the murders was the bursar’s clerk, whom she pursued to the cathedral. There is great drama then as she escapes from him when he tries to kill her, and then from the man at arms who had tried to both rape and kill her, but they both fall from the scaffolding she had climbed, the latter coming from a tower where he had been stationed.
Both of them think they run the rapacity of the abbey, the latter claiming to work for the nobles opposed to Richard, who is presented throughout the book as devoted to his subjects, not to power or money. But though the villains die, the bursar continues, having got over the hysteria the fire had caused and his acknowledgment then of guilt – and though the abbot and the prior seem less vicious, whether they will be able to assert themselves is questionable.
Before the climax, when the others in the guesthouse were leaving, Hildegarde found that two of them were in possession of the relic, for which they seem to have paid well. Hildegarde herself had made a derisory offer, but before she leaves the abbot gives her the relic, perhaps in gratitude for what she and her fellow Cistercians had discovered, the abbey having made as much money as it needed and more from the gullible other buyers.
Mark’s inamorata is saved from the stews because she moves in with Edred’s widow whom the bursar had thrown out of the rooms he occupied when her husband was found dead. Hildegarde had paid for lodgings, in a house run by the man who ran the brothels, but he had a kindly side and was going to finance them to make nets for the fishermen.
So, the Cistercians set off for their home as swiftly as they can to get there on the day of the Epiphany, having stopped en route to pray for King Richard whose birthday it was.
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