Opinion
Need to save the Sangha
May I commend S. M. Sumanadasa for the thought-provoking and timely message to articulate Buddhists, now in deep slumber, on the grave crisis knocking at the door which sadly has escaped the attention of all. The dismal truth is that the revered Sasana is getting destroyed from within.
It is evident with the many problems the lay people have to face in these times this all-important fact had escaped their attention. They blindly pay obeisance to all who don robes as tradition made all of us to believe what “DUSSEELAS ” propagated to respect the robe. I must emphatically say that there are exemplary monks and they are helpless since it is the responsibility of the Maha Nayakes to voice their concerns and initiate corrective measures. However, the Mahanayakes other than their meetings with politicians who come with gifts, obviously paid for by the people, nothing of importance had been achieved.
The country should know what advice they gave and also whether they followed the advice proffered. It’s a common sight to see politicians rushing to speak to the media and this is to satisfy their ego.
It’s common knowledge that the present situation is most unacceptable and remedial action needs high priority and this must originate from the Sangha.
The first step in my view, is for the heads of the three Nikayas and a few senior monks comprising about 10 or 15 to get together and address this issue seriously without further delay.
The Buddha never CREATED caste based sects or preached the pristine Dhamma to select groups. Prince Siddartha born to King Suddodana gave up all worldly pleasures and traversed a tortuous path to end suffering and after attaining BUDDHAHOOD proceeded to indicate the path to end suffering and in doing so clearly left with those who listened to him to accept or reject what he preached. While commending SMS, let me start from where he ended by saying that a great responsibility is with SENIOR LAY BUDDHISTS to ensure that the pristine Dhamma does not fade away due to neglect from both the clergy and laity.
For reasons of brevity I will take a few points from his article and comment.
The Buddha Sasana is nourished by those who gave up lay life and donned the sacred robe and the lay people. I quote from the Dhammapada which the late most Venerable Narada personalised and gave me.
“THE PURE ARE WORTHY OF THE ROBE BUT NOT THE IMPURE ” Hence its abundantly clear that the Buddha expected the robe not to be used TO GO PLACES and that those who don the sacred robe must conduct themselves within the vinaya, there is no ambiguity there.
Once a person gives up lay life, it is incumbent on him to devote his full time to enrich his knowledge of the Dhamma and impart such knowledge to the lay people to lead a life within the Dhamma which essentially is free of GREED, POWER INCLUDED.The lay people look up to them for guidance and work towards emancipation and they in turn provide the needs of monks.
A. While acknowledging that majority of the monks live within the teachings of Buddha many have strayed out of their main task and dabble in lay activity. There is no dispute that the ” voice cut of men in robes ” have brought shame and ridicule on all bhikkus. We do not see such conduct coming from the clergy of other faiths.
B. I have to, without reservation agree with the comment of SMS that a person who is much in the news accepted by one ,but cold shouldered by another leads a trade union of nurses. It’s common knowledge that at a time when a pandemic of epic proportions had hit the beleaguered country he influenced the union to strike causing incalculable harm to a badly stretched health system battling to save lives. He would never have resorted to that course if he was within the inner circle like the permanent President of another Health sector union. Such conduct was far from the teachings of the Buddha as COMPASSION AND WISDOM ARE GUIDING PRINCIPLES. I guess most are unaware that this person is accused of invading some others temple with political backing and is now facing litigation where the case appears never to end.This monk unquestionably tarnishes the image of all Buddhaputhras who live within the VINAYA indicated by the Thatthagatha.
I think it is not out of place if I mention that the much maligned man who is the architect of the draconian legislation which exists today refused to meet him as such a position was not meant for a person who wore the sacred robe.
SMS who pioneered this wake up call mentioned what a Katina Pinkama was for and what the Sangha had to do during the VAS SEASON OR THE RAINY SEASON. The lay people know well that most temples do not follow the edicts but await the Pinkama with much fanfare .
He also touched on the Mercedes BMW phobia. My mind raced to a prelate who lived within the vinaya whom I knew closely. He is the late Ven Madihe Pannasiha. He mentioned to me how the politicians of all hues who rush to the hills who await their Mercedes cars had reached him with an offer. He had declined and told him that a dayaka had placed an Austin for him to get about and that he would prefer to get some repairs done since that needed attention.
I must also mention my experience with the late Ven Madulwave Sobitha Thera. The family invited him for a bana preaching and as is customary, a pooja is offered. Without giving him something that he may not require I inquired and his response gladdened me no end. He said I have enough for my needs, however if you can it is expensive please get me a OLA LEAF PIRITH POTH WAHANSE to be given to a rural temple where they do not have this most useful item. To this day I rejoice at the opportunity he gave me to perform that meritorious deed. May he attain the supreme bliss of Nibbana, SMS also touched on yet another disaster, namely the two renowned Pirivenas getting converted as state Universities. I recall how the maverick of Galle rejoiced having performed that task, perhaps with good intentions but the fall out was disastrous.
While thanking SMS for having set the ball rolling I thank the Editor too for providing some space to highlight this all important need where learned monks will give high priority and save the destruction of the SASANA from within.
The protection of Theravada BUDDHISM IS A FUNDAMENTAL DUTY OF ALL BUDDHISTS IN SRI LANKA.
Piyasena
Athukorala
Opinion
Panadura debate: special exhibition most welcome
The special exhibition displaying original manuscripts relating to the Panadura Debate at Rankoth Vihara is welcome and, as Nishantha Peiris mentions (News, 30 Aug), the debate gained international interest following the publication of a book containing the speeches made in the debate. The credit for this must be given to John Capper, the then editor of the Ceylon Times. He published an account of each day’s proceedings in his paper and the full text of the speeches in a book entitled ‘Full Account of the Buddhist Controversy Held at Pantura in August 1873.
The preface of the book stated: ‘In the belief that an authentic account of the Controversy which took place at Pantura in August last, between a Buddhist Priest and two Ministers of the Protestant religion, will be read with interest by a large number of persons here and in Europe. I have produced the proceedings in the present form. The report has been revised by the respective disputants, so that it may be taken as a correct account of what passed’.
Capper’s book was picked up by J M Peebles who was in India, who then published an extended version in the United States. If an original copy of Capper’s book is available in Sri Lanka, it should be exhibited in the Rankoth exhibition.
Yours faithfully,
Dr R P Fernando,
19 Danetree Close,
Epsom UK
Opinion
In Memory of Dr Upatissa Pethiyagoda
It is with a deep sense of sadness that I record the passing of Dr Upatissa Pethiyagoda, who died on 27 August 2026 at the age of 94. To many, he was a distinguished scientist, accomplished administrator, diplomat and public intellectual. To me, he was much more than that.
Dr Pethiyagoda was a proud product of Trinity College, Kandy. At a time when a first class in Botany was a rarity, he obtained one and subsequently pursued postgraduate studies in London. His scientific career reflected not only his knowledge but, more importantly, an enquiring and restless mind that was never satisfied with simply accepting what was known.
In the 1970s, he headed the Plant Physiology Department of the Tea Research Institute of Sri Lanka. He was part of a formidable team of scientists that included Drs R L de Silva, R L Wickramasinghe, P Sivapalan, Tilak Wettasinghe and W Danthanarayana. They were scientists who contributed enormously to the development of the tea industry in Sri Lanka, and Dr Pethiyagoda stood comfortably among them.
In 1978, he moved to the Coconut Research Institute as its Director. It was there that I had the privilege of working with him. Those years left a lasting impression on me.
Dr Pethiyagoda was, in every sense, a complete scientist. Although his formal specialisation was plant physiology, he was remarkably comfortable discussing almost anything scientific. What distinguished him was his curiosity. He questioned the science behind the ordinary things that most of us simply accepted. I remember his asking questions such as, why is an orange green in Sri Lanka? It was typical of him: an apparently simple observation would lead him to ask what lay behind it.
That curiosity never left him.
After his tenure at the CRI, he undertook an FAO assignment in the Middle East, working on the improvement of date palms. There he was exposed to agriculture under conditions of severe water scarcity. He pursued this further during a visit to Israel, learning about agronomic practices suited to such environments. Later, when he worked with the Mahaweli Authority, he was able to translate that knowledge into practice, introducing high-value horticultural crops to Systems B and C.
What impressed me was not merely that he acquired knowledge, but that he connected knowledge from one context to another and turned it into practical solutions. His enquiring mind and analytical ability enabled him to do this with remarkable effectiveness.
He was equally impressive as a communicator. Dr Pethiyagoda was an eloquent speaker, whether he was talking about science, agriculture, public policy or the everyday affairs of our country. His speeches were often laced with wit, humour and the occasional tongue-in-cheek remark. But beneath the humour was a very serious mind. He was forthright in his opinions and, importantly, he was not afraid to express them, whatever the possible repercussions.
His contributions to the media demonstrated this courage.
Writing about the travel to London by a former President, he observed:
“Where a person enjoys immunity by virtue of his position, this carries a reciprocal obligation to exercise an abundance of exemplary behaviour. In effect, immunity is best exercised, when the need to invoke it, is never allowed to arise.”
[Immunity Does Not Confer Impunity – Colombo Telegraph]
That was quintessential Pethiyagoda—precise, pointed and impossible to misunderstand.
He was equally outspoken about the government’s decision to ban inorganic fertiliser with ‘immediate effect’. He was deeply distressed by what he believed would be the consequences for farmers, particularly the poorer farming community. He would speak about it almost every day, driven not by political considerations but by his conviction that science and evidence had been disregarded.
In one of his writings on the subject, he remarked:
“What the ‘Vipathmaga’ caper taught us was that advice of sundry ‘Experts’ can be disastrous. Professors of Surgery, clergymen and Pediatricians are not the best equipped to advise on fertilisers, as much as a Soil Scientist should not prescribe treatment for a sick child.’ [Some Lessons That Can Be Learned Even From Disasters – Colombo Telegraph]
And in another article, his frustration was summed up in the memorable words:
“Stupidity, like History, has a way of repeating itself.”
[Unscrambling eggs – Colombo Telegraph]
These were not simply provocative statements. They reflected a scientist who believed deeply that public decisions, particularly those affecting agriculture and the livelihoods of farmers, should be based on evidence and sound scientific advice.
Perhaps, what I will remember most about Dr Pethiyagoda is that his curiosity survived almost to the very end of his life.
Very recently, he was still asking questions and pursuing ideas. He was interested in the possible genetic differences between the waraka and wela varieties of jak, because he wondered whether the wela variety might have commercial potential for cellulose extraction. He was disappointed that he could not find relevant scientific literature in Sri Lanka. More than the particular subject, what struck me was that at 94 he was still thinking about a scientific question, looking for evidence and wondering whether an apparently ordinary resource could have an important national application. He lamented the lack of interest among scientists and academics in such questions of national importance. That concern, too, was very much part of who he was.
Dr Pethiyagoda also served as President of the National Academy of Sciences, Sri Lanka. Unfortunately, he was unable to complete his term because he was appointed Ambassador to Italy, with representation at the Food and Agriculture Organization in Rome. Even in that role, he remained very much the scientist. I understand that he made a significant contribution to FAO discussions. As Ambassador, he also had the unenviable task of entertaining Sri Lankan Ministers of Agriculture who attended FAO sessions. I know from my own conversations with him that those informal dinners were not merely social occasions. He would discuss agricultural issues with the Ministers, and I have little doubt that his views—and the force with which he expressed them—sometimes influenced their thinking.
Looking back, what I admired most about Dr Pethiyagoda was not any particular position he held or any particular achievement. It was the way he thought.
He questioned.
He analysed.
He connected ideas.
He challenged conventional wisdom.
And he was willing to say what he believed to be true.
He also demonstrated that science should not remain confined to laboratories, research papers or academic institutions. For him, science was a way of looking at the world and, ultimately, a means of improving the lives of people.
It is perhaps ironic that, only a few months ago, he wrote about “The Cost of Dying”, as distinct from the “Cost of Living”. In that article, he reflected on the manner in which our mortal remains should be disposed of, observing: “I am in two minds regarding the manner in which the mortal remains are disposed of, ‘according to the will of the deceased’. But with the cessation of the breath, ownership or tenancy ceases.” Even in contemplating death, he brought his characteristic questioning mind to the subject. What particularly caught my attention, however, was his explanation of the Buddhist practice of holding dânes (almsgivings) for monks of the local temple in the seventh day and third month following a death. I had never really thought about the significance of this practice before. That, too, was typical of Dr Pethiyagoda: he could take something that we had accepted as ordinary and familiar and make us stop, think and see it differently.
His passing has created a colossal vacuum in Sri Lanka’s scientific community. People of his intellectual breadth, curiosity, courage and independence are rare. We may not always have agreed with everything he said, but we could never doubt that he had thought deeply about it and that he had the courage of his convictions.
For those of us who had the privilege of knowing him, there is sadness in his passing. But there is also gratitude—for having known such an extraordinary mind, for having learnt from him, and for having witnessed at close quarters his unwavering commitment to science and to the development of our country.
I shall remember Dr Pethiyagoda with great affection and immense respect.
Ranjith Mahindapala
Past President, National Academy of Sciences of Sri Lanka.
Opinion
A neighbour’s view of India’s strategic strengths
What India chooses to do with the strategic freedom it has built over eight decades may be the defining question of its next phase
by Milinda Moragoda
In the emerging global economy, countries will increasingly seek multiple sources of energy, technology, capital, minerals and markets. India can contribute by helping create an open network rather than another exclusive bloc.
As India marks eight decades of Independence, its strategic position has changed almost beyond recognition. Yet the central question of strategic autonomy remains. What India chooses to do with the strategic freedom it has built over eight decades may be the defining question of its next phase.
India has spent the past decade expanding its strategic choices — deepening ties with the US, Europe and Japan while maintaining important ties with Russia and strengthening engagement with the Gulf, Africa and Southeast Asia. Australia and New Zealand are also becoming increasingly important partners in the wider Indo-Pacific. At the same time, India has sought a larger voice for the developing world in international institutions. Strategic autonomy has traditionally been understood in diplomatic terms: the ability to maintain freedom of action without being drawn into competing power blocs. In an increasingly interconnected world, however, that freedom will depend just as much on economic choices.
The objective should be strategic interdependence — building sufficiently diverse relationships that dependence on any one country or economic system does not become a vulnerability. India is unusually well placed to pursue this. Its geography connects the Gulf and wider West Asia, the manufacturing economies of Asia, Africa across the Indian Ocean and the Eurasian space extending through Russia. The opportunity, therefore, is to become a connector between economies increasingly fragmented by geopolitical competition.
India’s relationship with Japan is extending into advanced manufacturing, technology, energy, semiconductors and critical minerals. Its engagement with the US is deepening across technology, investment, advanced manufacturing, energy and strategic cooperation, while its engagement with Europe is becoming increasingly economic and technological. Its relationships with the Gulf are expanding beyond energy into investment and connectivity. Australia and New Zealand add an important southern dimension to its wider Indo-Pacific engagement, while Southeast Asia provides pathways into wider Asian production networks.
Russia remains an important part of this equation. India’s continuing engagement with Moscow, alongside its deepening relationships with Washington, Tokyo, Europe and the Gulf, demonstrates that strategic autonomy gives India the flexibility to maintain important relationships across geopolitical divides.
China inevitably occupies a special place in this landscape. India’s answer cannot be either excessive dependence or complete separation. It will require strengthening domestic capabilities, diversifying supply chains and building partnerships elsewhere, while retaining space for engagement where interests permit.
India possesses another asset that few countries can match: a large, globally active and influential diaspora. Yet the diaspora can also present challenges, as political currents within these communities do not always align with India’s interests and can occasionally create sensitivities in its relations with host countries. The greater opportunity lies in nurturing the economic, intellectual and cultural connections the diaspora can create, while respecting its diversity and independence. In the emerging global economy, countries will increasingly seek multiple sources of energy, technology, capital, minerals and markets. India can contribute by helping create an open network rather than another exclusive bloc.
Ports, shipping routes, energy corridors, digital infrastructure, supply chains and trade agreements increasingly shape strategic influence. India’s challenge is to bring these strands together without turning them into a closed sphere of influence.
India’s economic rise will be more sustainable if other countries see themselves as participants in its growth rather than simply as markets for it. The value for India lies in making these relationships complementary rather than choosing among them. India’s leadership of the Global South can now move beyond representation in international forums towards creating an international economic environment in which developing countries have greater choices. India’s own experience is relevant here. It has moved from a relatively closed economic model towards deeper global integration while retaining a strong emphasis on domestic capability. The lesson is that openness and strategic autonomy need not be contradictory.
As the G20 meets again in Miami in December, India can continue to argue that the Global South should not merely seek greater representation within existing institutions, but a greater stake in shaping the economic networks and institutions of the future. An economically integrated Indian Ocean could allow countries such as Sri Lanka, Bangladesh and the Maldives to participate more deeply in regional supply chains, logistics, energy, tourism, technology and services. Influence based on shared prosperity is more durable influence based on dependence. India’s strategic opportunity, therefore, lies in becoming one of the principal connectors of a changing world.
(Milinda Moragoda is founder of the Pathfinder Foundation, strategic affairs think tank, and can be contacted via email @milinda.org.)
Courtesy Hindustan Times
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