Features
Rectifying History Or Wreaking Vengeance 11
Bhante Missaka (Mihintale) Kamalasiri, a Sri Lankan scholar monk well known as a guided meditation teacher working in association with the Buddhist retreat centres of the Star of the North and the Metta Meditation Center, Minnesota, USA, made some important revelations about the elusive Ariyamagga character in an authoritative 15-minute presentation in Sinhala, which I viewed on a YouTube video uploaded in November 2021. It reveals Ariyamagga as a former LTTE supporter who, having fled from Sri Lanka and arrived in Norway as a refugee, now poses as a Sinhalese Buddhist monk, embarked on a mission to destroy the Sinhalese Buddhist history and cultural heritage of the country.
‘This mysterious Sinhalese Buddhist monk’ had travelled to Myanmar, UK, etc., from Norway, but he has never revealed himself publicly in Sri Lanka. There is no evidence of his having left the country either. But he claims that he has videos of Ariyamagga having discussions with the Shiv Sena organisation of India, where the latter declares that Buddha Gaya does belong to Buddhists, and that the Isipathana stupa at Sarnath, Benares (Varanasi), is a Shiva lingam.
The erudite thera further revealed that Ariyamagga (by that time/2021) had about twenty groups in Sri Lanka working for him including those under (bhikkhu impersonators) Waharaka Abayalankara and Meewanapalane Dharmalankara. Ariyamagga had convinced even Suriya Gunasekera (an acknowledged champion of traditional knowledge) to accept his fake ideology and co-opted him into his campaign of propagating the heresy.
The Eelamists were pursuing four goals:1) to try to validate the false Jambudipa concept by re-introducing certain carefully chosen ancient sacred places as central to a related fictitious history, 2) to bring in an allegedly authentic Tripitaka (different from what is traditionally accepted as the Theravada Tripitaka that was committed to writing at Aluvihare, Matale, in the first century BCE and introducing a new mode of scriptural interpretation, 3) to establish the power of the deluded supporters of the Hela Jambudipa idea within the Malwatte Chapter, and 4) to create a minority with a distincly different identity within the broader Sinhalese Buddhist society.
Masterminds behind disinformation
In his presentation, the venerable monk (Kamalasiri) pointed out that the masterminds of this disinformation project believe that the monks of the Malwatte Chapter are deficient in their knowledge of the Dhamma. That is their view, not his. Anyway, Bhante Kamalasiri said that there were already more than one hundred and fifty monks of the Malwatte Chapter who had embraced the erroneous ideology, and that some of them happen to be relatives of the MahanayakeTheras. This means that there is an emerging, deeply alarming prospect of the most vitally important historic Buddhist shrines such as the iconic Atamasthanayas and the Solosmahasthanayas (the Eight and Sixteen Great Places of Worship, respectively) being in the future headed by Ariyamagga followers!
“The Buddha was born in Sri Lanka”
Believers in the ‘Buddha was born in Sri Lanka’ myth might be induced to sever even their sentimental links with places that they have to date correctly believed to be historic Buddhist places of worship in Sri Lanka and in India, some of them later built over by non-Buddhists. The misguided adherents of the fiction will forget the Sacred Buddha Gaya/Bodh Gaya in India, which our indefatigable Anagarika Dharmapala did much to reclaim for the world Buddhists. Dharmapala believed that it was his historic responsibility as a Buddhist of Sinhale/Sihele/Ceylon to do so. This was because he knew that, about two centuries after the missionary Mahinda Thera introduced Theravada Buddhism to Sri Lanka, its scriptures that had been until then transmitted orally were committed to writing in the island in the 1st century BCE and were preserved for posterity, making the it the undisputed repository of Theravada Buddhism.
Dharmapala’s Success
By the end of the 19th century CE, Buddhism had almost entirely disappeared from India due to Muslim invasions as well as the dominance of Hinduism. Dharmapala could achieve only limited success, no doubt, but it was a great achievement, even an epoch-making one, considering his smallness when pitted against the powerful opponents he had to face in that Hindu dominated religious environment during the British Raj at the turn of the 20th century. Anagarika Dharmapala, in association with activists like journalist and poet Sir Edwin Arnold from the British intelligentsia, laid the foundation for the modern Buddhist revival in India. Today India is rediscovering and restoring its lost Buddhist heritage, for example in the form of rebuilding the ancient Buddhist monastic University of Nalanda (427-1197 CE) burned down by Muslim invaders in the 12th century. This made it possible for Prime Minister Modi to shout out to the world not long ago: “India gave to the world the Buddha, not yuddha (war)”. India honoured Anagarika Dharmapala by issuing a postage stamp commemorating him in 2014.
400-page book
I came across a 400-page book written in Sinhala about this ‘Buddha was born in Sri Lanka’ argument, probably first advanced by a local Sinhalese Buddhist nationalist zealot. It probably got communicated to some highly motivated Eelamist intellectuals, and they must be working behind Ariyamagga. The title of the book translates as “Evidence to prove that the land of the Buddhas is none other than this Heladiva or Sri Lanka: Debunking myths” (2018) by a writer named S. Ariyaratne. It is full of information misquoted and garbled by him through misinterpretation. The book contains a lot of interesting but scientifically unauthenticated details both about the dhamma and Sri Lanka’s history without any serious supporting evidence or rational elucidation.
In some instances, Ariyaratne quotes from the Mahavansa, which he seems to modify in his own interpretation to suit his thesis that the Buddha was born, lived, and died in Sri Lanka. One example is the following: In Mudaliyar L.C. Wijesinghe’s translation (1889) of the Mahavansa, the last verse of Chapter VI is: “This prince named Vijaya, who had then attained the wisdom of experience, landed in the division Tambapanni of this land Lanka, on the day that the successor (of former Buddhas) reclined in the arbour of the two delightful sal trees, to attain nibbana”. (Incidentally, Wijesinghe, being probably a non-Buddhist ignorant of Buddhism, substitutes nibbana for parinibbana found in the original Pali Mahavansa text. But the error has no significance for us here.) The verse means that the Buddha’s passing happened in Kushinagar in modern northern India the same day that Vijaya landed in Tambapanni or Lanka. But Ariyaratne mistranslates the same Pali verse into Sinhala. His version can be rendered into English thus: “Prince Vijaya of steady wisdom arrived the day that the Tathagata, in Lanka or Tamrapanni, lay down to attain parinibbana (in the shade) between two sal trees whose branches were intertwined” (Page 210 of Ariyaratne’s book).
Between pages 112-132, Ariyaratne looks at Anagarika Dharmapala’s work in India from his own uninformed biased point of view. His unconvincing, idiosyncratic argument is that the Lankan Buddhist missionary, misled by the Suddas (Whites/Europeans), mistakenly identified Bodh Gaya in India as the birthplace of the Buddha, but that towards the end of his life, he showed signs that he realized his mistake. It need hardly be said that this is only an erroneous assumption on Ariyaratne’s part. He further asserts that the Bodhi tree found there is not the Bodhi tree under which ascetic Gotama attained enlightenment. He thinks that Alexander Cunningham (the pioneer of what later became the Archaeological Survey of India) planted the extant Bodhi tree in 1870!
“Relighting the lamp”
Regarding this, Ariyarathne mentions ‘Relighting the Lamp’ by Australian monk Bhante S. Dhammika (who, by the way, is no stranger to Sri Lankans, especially, to the readers of The Island. The Island (October 1st Wednesday) announces that Bhante Dhammika has recently arrived in Sri Lanka on a visit, and is publishing an interview with him). But Ariyaratne doesn’t seem to have carefully read what he makes reference to. Actually, ‘Relighting the Lamp’ is only the last (or 4th) section of that monk’s 241 page book ‘The Navel of the Earth: The History and Significance of Bodh Gaya’ (BPS, Kandy, 1996)’ between pp. 119-171. In that part of the book, Bhante Dhammika has included a fairly detailed account of Dharmapala’s legitimate and heroic struggle to acquire the sacred place for Buddhists. Dharmapala played a key role in ‘relighting the lamp’ in India.
Bhante Shravasti Dhammika outlines the historical importance of Bodh Gaya in his preface to ‘The Navel of the Earth …..’:
“…. Bodh Gayā’s historical significance is due to it having a longer and more complete history than almost any other place in the subcontinent, a history supplemented by epigraphical and literary sources from China and Tibet, Burma, Thailand and Sri Lanka. Nor is this history merely an outline of events or a list of doubtful dates, as so often encountered in the study of India’s past. Rather, it includes detailed descriptions of Bodh Gayā’s now vanished temples and shrines, accounts of the elaborate ceremonies and doctrinal disputes that once took place there, and even details of how time was kept in its monasteries. This history is also made more interesting by the participation of some of Asia’s greatest personalities, from Asoka to Curzon, from Xuanzang to Anāgārika Dharmapāla ….”
The book also supplies information about the conspicuous presence of Buddhist monks from Simhale (Sri Lanka) and the construction of religious buildings in Jambudipa including Bodh Gaya under Sinhalese royal patronage. In the 4th century, Sinhalese king Meghavanne (304-332 CE) built a special monastery at the place of Buddha’s Enlightenment – the Bodh Gaya Monastery. It survived there for a millennium, functioning as a major monastic university complex. It operated along with two other Buddhist universities, the famous Nalanda and Vikramashila monastic universities, which came into existence later.
The author of “The Navel of the Earth…” is an extremely more reliable authority on the history of the Buddha’s birthplace than Ariyaratne. In fact, the erudite Bhante S. Dhammika, who is additionally an alumnus of the Postgraduate Institute of Pali and Buddhist Studies, University of Kelaniya, Sri Lanka, has devoted many years of his life for researching the subject, even traveling on foot where Buddha walked across that part of north India to and fro, preaching his message. He has written and published over a dozen books. A book by Bhante Dhammika published in 2022 is ‘Lumbini’, which gives a short history of “Lumbini, the first of the four major holy places of Buddhism, being where the person who was born to become Buddha was born”.
No worthwhile academic
The truth is that, in my opinion, Ariyaratne is not at all worthy of comparison with Bhante Dhammika in this context. He has had no worthwhile academic training in either Buddhism or the history of Buddhism, not to speak about anything else that is ancillary such as the secular history of Sri Lanka and India. What may be taken as an autobiographical note on pp. 12-14 of Ariyaratne’s book mentioned above says that he was born in a small impoverished village in Nivitigala in 1972. At age 14, he was admitted to the Sangha order as a novice. He studied at a pirivena in Ratnapura, where he became a kind of loner allegedly trying to learn the dhamma in an unorthodox way, which meant that he read material outside the prescribed syllabuses. Disgusted with the Sangha order at age 19 (i.e., before higher ordination), he disrobed, and became a layman again, reverting to his birth name Ariyaratne. But he claims that he continued his search in which he followed in the footsteps of such ‘Arya utuman’ (Arhants) as the infamous and totally ignorant Waharaka (Abhayarathanalankara) and Meewanapalane (Siri Dhammalankara)!!
Meewanapalane has been officially excommunicated by the Malwatte Nikaya, but he continues to preach to a dwindled audience. Waharaka died in 2017 and his death was described as his ‘Parinibbana’, a term used only in the case of the passing away of an Arhant, most usually in referring to the death of the Buddha. It is an abomination to use that terminology to refer to the death of a sinful fake Arhant. (There is a great possibility, nay probability, that these are plants intended to destroy the Buddha Sasanaya, which is the breath and being of our over 2500 year old Lankan/Heladiva civilization. Those who bristle at this, please listen to the advice of the Buddha in the Kalama Sutta, and independently find out their hollowness by studying samples of their preachings.)
Ariyamagga, who is the main motivator of the ‘We Rectify Our History’ project as well as the leader of the so-called Ariya Kammattahna Organization, may belong to the same group of rogues in robes. (I googled the name Ariyamagga Thero, but failed to find any monk by that name or an organization he heads, except the name in Sinhala characters ‘Pujya K. Ariyamagga’.) The theme ‘We Rectify Our History’ probably comes from Ariyaratne’s book, p. 116, where the author writes “Let’s rectify mistakes in our history by ourselves”. Isn’t it possible that some eccentric uneducated zealots have also been recruited or are simply being used like some feral donkeys by the prime movers of a global conspiracy against the Sinhalese and their Buddhist culture?
It is true that the British stole many archaeological treasures including ola leaf manuscripts of inestimable value from Sri Lanka. At least some of them are being preserved in British libraries and museums. They are waiting to be reclaimed by us through proper channels. This is not the time to get them, as we can understand, given the debilitating economic and political difficulties Sri Lanka is experiencing. This task should actually be left to present and future young generations.
The more urgent need of the hour is to reclaim the nationalist success of 2009 against all odds. Concluded
by Rohana R. Wasala
Features
Retirement age for judges: Innovation and policy
I. The Constitutional Context
Independence of the judiciary is, without question, an essential element of a functioning democracy. In recognition of this, ample provision is made in the highest law of our country, the Constitution, to engender an environment in which the courts are able to fulfil their public responsibility with total acceptance.
As part of this protective apparatus, judges of the Supreme Court and the Court of Appeal are assured of security of tenure by the provision that “they shall not be removed except by an order of the President made after an address of Parliament supported by a majority of the total number of members of Parliament, (including those not present), has been presented to the President for such removal on the ground of proved misbehaviour or incapacity”[Article 107(2)]. Since this assurance holds good for the entirety of tenure, it follows that the age of retirement should be defined with certainty. This is done by the Constitution itself by the provision that “the age of retirement of judges of the Supreme Court shall be 65 years and of judges of the Court of Appeal shall be 63 years”[Article 107(5)].
II. A Proposal for Reform
This provision has been in force ever since the commencement of the Constitution. Significant public interest, therefore, has been aroused by the lead story in a newspaper, Anidda of 13 March, that the government is proposing to extend the term of office of judges of the Supreme Court and the Court of Appeal by a period of two years.
This proposal, if indeed it reflects the thinking of the government, is deeply disturbing from the standpoint of policy, and gives rise to grave consequences. The courts operating at the apex of the judicial structure are called upon to do justice between citizens and also between the state and members of the public. It is an indispensable principle governing the administration of justice that not the slightest shadow of doubt should arise in the public mind regarding the absolute objectivity and impartiality with which the courts approach this task.
What is proposed, if the newspaper report is authentic, is to confer on judges of two particular courts, the Supreme Court and the Court of Appeal, a substantial benefit or advantage in the form of extension of their years of service. The question is whether the implications of this initiative are healthy for the administration of justice.
III. Governing Considerations of Policy
What is at stake is a principle intuitively identified as a pillar of justice.
Reflecting firm convictions, the legal antecedents reiterate the established position with remarkable emphasis. The classical exposition of the seminal standard is, of course, the pronouncement by Lord Hewart: “It is not merely of some importance, but is of fundamental importance that justice should not only be done, but should manifestly and undoubtedly be seen to be done”. (Rex v. Sussex Justices, ex parte McCarthy). The underlying principle is that perception is no less important than reality. The mere appearance of partiality has been held to vitiate proceedings: Dissanayake v. Kaleel. In particular, reasonableness of apprehension in the mind of the parties to litigation is critical: Ranjit Thakur v. Union of India, a reasonable likelihood of bias being necessarily fatal (Manak Lal v. Prem Chaud Singhvi).
The overriding factor is unshaken public confidence in the judiciary: State of West Bengal v. Shivananda Pathak. The decision must be “demonstrably” (Saleem Marsoof J.) fair. The Bar Association of Sri Lanka has rightly declared: “The authority of the judiciary ultimately depends on the trust reposed in it by the people, which is sustained only when justice is administered in a visibly fair manner”.
Credibility is paramount in this regard. “Justice has to be seen to be believed” (J.B. Morton). Legality of the outcome is not decisive; process is of equal consequence. Judicial decisions, then, must withstand public scrutiny, not merely legal technicality: Mark Fernando J. in the Jana Ghosha case. Conceived as continuing vitality of natural justice principles, these are integral to justice itself: Samarawickrema J. in Fernando v. Attorney General. Institutional integrity depends on eliminating even the appearance of partiality (Mandal Vikas Nigam Ltd. v. Girja Shankar Pant), and “open justice is the cornerstone of our judicial system”: (Sahara India Real Estate Corporation Ltd. v. SEBI).
IV. Practical Constraints
Apart from these compelling considerations of policy, there are practical aspects which call for serious consideration. The effect of the proposal is that, among all judges operating at different levels in the judicature of Sri Lanka, judges of the Supreme Court and the Court of Appeal only, to the exclusion of all other judges, are singled out as the beneficiaries of the proposal. An inevitable result is that High Court and District Judges and Magistrates will find their avenues of promotion seriously impeded by the unexpected lengthening of the periods of service of currently serving judges in the two apex courts. Consequently, they will be required to retire at a point of time appreciably earlier than they had anticipated to relinquish judicial office because the prospect of promotion to higher courts, entailing higher age limits for retirement, is precipitately withdrawn. Some degree of demotivation, arising from denial of legitimate expectation, is therefore to be expected.
A possible response to this obvious problem is a decision to make the two-year extension applicable to all judicial officers, rather than confining it to judges of the two highest courts. This would solve the problem of disillusionment at lower levels of the judiciary, but other issues, clearly serious in their impact, will naturally arise.
Public service structures, to be equitable and effective, must be founded on principles of non-discrimination in respect of service conditions and related matters. Arbitrary or invidious treatment is destructive of this purpose. In determining the age of retirement of judges of the Supreme Court and the Court of Appeal, some attention has been properly paid to balance and consistency. The age of retirement of a Supreme Court judge is on par with that applicable to university professors and academic staff in the higher education system. They all retire at 65 years. Members of the public service, generally, retire at 60. Medical specialists retire at 63, with the possibility of extension in special circumstances to 65. The age of retirement for High Court Judges is 61, and for Magistrates and District Judges 60. It may be noted that the policy change in 2022 aimed at specifically addressing the issue of uniformity and compatibility.
If, then, an attempt is made to carve out an ad hoc principle strictly limited to judicial officers, not admitting of a self-evident rationale, the question would inevitably arise whether this is fair by other categories of the public service and whether the latter would not entertain a justifiable sense of grievance.
This is not merely a moral or ethical issue relating to motivation and fulfillment within the public service, but it could potentially give rise to critical legal issues. It is certainly arguable that the proposed course of action represents an infringement of the postulate of equality of treatment, and non-discrimination, enshrined in Article 12(1) of the Constitution.
There would, as well, be the awkward situation that this issue, almost certain to be raised, would then have to be adjudicated upon by the Supreme Court, itself the direct and exclusive beneficiary of the impugned measure.
V. Piecemeal Amendment or an Overall Approach?
If innovation on these lines is contemplated, would it not be desirable to take up the issue as part of the new Constitution, which the government has pledged to formulate and enact, rather than as a piecemeal amendment at this moment to the existing Constitution? After all, Chapter XV, dealing with the Judiciary, contains provisions interlinked with other salient features of the Constitution, and an integrated approach would seem preferable.
VI. Conclusion
In sum, then, it is submitted that the proposed change is injurious to the institutional integrity of the judiciary and to the prestige and stature of judges, and that it should not be implemented without full consideration of all the issues involved.
By Professor G. L. Peiris
D. Phil. (Oxford), Ph. D. (Sri Lanka);
Former Minister of Justice, Constitutional Affairs and National Integration;
Quondam Visiting Fellow of the Universities of Oxford, Cambridge and London;
Former Vice-Chancellor and Emeritus Professor of Law of the University of Colombo.
Features
Ranked 134th in Happiness: Rethinking Sri Lanka’s development through happiness, youth wellbeing and resilience
In recent years, Sri Lanka has experienced a succession of overlapping challenges that have tested its resilience. Cyclone Ditwah struck Sri Lanka in November last year, significantly disrupting the normal lives of its citizens. The infrastructure damage is much more serious than the tsunami. According to World Bank reports and preliminary estimates, the losses amounted to approximately US$ 4.1 billion, nearly 4 per cent of the country’s Gross Domestic Product. Before taking a break from that, the emerging crisis in the Middle East has once again raised concerns about potential economic repercussions. In particular, those already affected by disasters such as Cyclone Ditwah risk falling “from the frying pan into the fire,” facing multiple hardships simultaneously. Currently, we see fuel prices rising, four-day workweeks, a higher cost of living, increased pressure on household incomes, and a reduction in the overall standard of living for ordinary citizens. It would certainly affect people’s happiness. As human beings, we naturally aspire to live happy and fulfilling lives. At a time when the world is increasingly talking about happiness and wellbeing, the World Happiness Report provides a useful way of looking at how countries are doing. The World Happiness Report discusses global well-being and offers strategies to improve it. The report is produced annually with contributions from the University of Oxford’s Wellbeing Research Centre, Gallup, the UN Sustainable Development Solutions Network, and other stakeholders. There are many variables taken into consideration for the index, including the core measure (Cantril Ladder) and six explanatory variables (GDP per Capita ,Social Support,Healthy Life Expectancy,Freedom to Make Life Choices,Generosity,Perceptions of Corruption), with a final comparison.
According to the recently published World Happiness Report 2026, Sri Lanka ranks 134th out of 147 nations. As per the report, this is the first time that Sri Lanka has suffered such a decline. Sri Lanka currently trails behind most of its South Asian neighbours in the happiness index. The World Happiness Report 2026 attributes Sri Lanka’s low ranking (134th) to a combination of persistent economic struggles, social challenges, and modern pressures on younger generations. The 2026 report specifically noted that excessive social media use is a growing factor contributing to declining life satisfaction among young people globally, including in Sri Lanka. This calls for greater vigilance and careful reflection. These concerns should be examined alongside key observations, particularly in the context of education reforms in Sri Lanka, which must look beyond their immediate scope and engage more meaningfully with the country’s future.
In recent years, a series of events has triggered political upheaval in countries such as Nepal, characterised by widespread protests, government collapse, and the emergence of interim administration. Most reports and news outlets described this as “Gen Z protests.” First, we need to understand what Generation Z is and its key attributes. Born between 1997 and 2012, Generation Z represents the first truly “digital native” generation—raised not just with the internet, but immersed in it. Their lives revolve around digital ecosystems: TikTok sets cultural trends, Instagram fuels discovery, YouTube delivers learning, and WhatsApp sustains peer communities. This constant, feed-driven engagement shapes not only how they consume content but how they think, act, and spend. Tech-savvy and socially aware, Gen Z holds brands to a higher standard. For them, authenticity, transparency, and accountability—especially on environmental and ethical issues—aren’t marketing tools; they’re baseline expectations. We can also observe instances of them becoming unnecessarily arrogant in making quick decisions and becoming tools of some harmful anti-social ideological groups. However, we must understand that any generation should have proper education about certain aspects of the normal world, such as respecting others, listening to others, and living well. More interestingly, a global survey by the McKinsey Health Institute, covering 42,083 people across 26 countries, finds that Gen Z reports poorer mental health than older cohorts and is more likely to perceive social media as harmful.
Youth health behaviour in Sri Lanka reveals growing concerns in mental health and wellbeing. Around 18% of youth (here, school-going adolescents aged 13-17) experience depression, 22.4% feel lonely, and 11.9% struggle with sleep due to worry, with issues rising alongside digital exposure. Suicide-related risks are significant, with notable proportions reporting thoughts, plans, and attempts, particularly among females. Bullying remains a significant concern, particularly among males, with cyberbullying emerging as a notable issue. At the same time, substance use is increasing, including tobacco, smokeless tobacco, and e-cigarettes. These trends highlight the urgent need for targeted interventions to support youth mental health, resilience, and healthier behavioural outcomes in Sri Lanka. We need to create a forum in Sri Lanka to keep young people informed about this. Sri Lanka can designate a date (like April 25th) as a National Youth Empowerment Day to strengthen youth mental health and suicide prevention efforts. This should be supported by a comprehensive, multi-sectoral strategy aligned with basic global guidelines. Key priorities include school-based emotional learning, counselling services, and mental health training for teachers and parents. Strengthening data systems, reducing access to harmful means, and promoting responsible media reporting are essential. Empowering families and communities through awareness and digital tools will ensure this day becomes a meaningful national call to action.
As discussed earlier, Sri Lanka must carefully understand and respond to the challenges arising from its ongoing changes. Sri Lanka should establish an immediate task force comprising responsible stakeholders to engage in discussions on ongoing concerns. Recognising that it is not a comprehensive solution, the World Happiness Index can nevertheless act as an important indicator in guiding a paradigm shift in how we approach education and economic development. For a country seeking to reposition itself globally, Sri Lanka must adopt stronger, more effective strategies across multiple sectors. Building a resilient and prosperous future requires sound policymaking and clear strategic direction.
(The writer is a Professor in Management Studies at the Open University of Sri Lanka. You can reach Professor Abeysekera via nabey@ou.ac.lk)
by Prof. Nalin Abeysekera
Features
Hidden diversity in Sri Lanka’s killifish revealed: New study reshapes understanding of island’s freshwater biodiversity
A groundbreaking new study led by an international team of scientists, including Sri Lankan researcher Tharindu Ranasinghe, has uncovered striking genetic distinctions in two closely related killifish species—reshaping long-standing assumptions about freshwater biodiversity shared between Sri Lanka and India.
Published recently in Zootaxa, the research brings together leading ichthyologists such as Hiranya Sudasinghe, Madhava Meegaskumbura, Neelesh Dahanukar and Rajeev Raghavan, alongside other regional experts, highlighting a growing South Asian collaboration in biodiversity science.
For decades, scientists debated whether Aplocheilus blockii and Aplocheilus parvus were in fact the same species. But the new genetic analysis confirms they are “distinct, reciprocally monophyletic sister species,” providing long-awaited clarity to their taxonomic identity.
Speaking to The Island, Ranasinghe said the findings underscore the hidden complexity of Sri Lanka’s freshwater ecosystems.
“What appears superficially similar can be genetically very different,” he noted. “Our study shows that even widespread, common-looking species can hold deep evolutionary histories that we are only now beginning to understand.”
A tale of two fishes
The study reveals that Aplocheilus blockii is restricted to peninsular India, while Aplocheilus parvus occurs both in southern India and across Sri Lanka’s lowland wetlands.
Despite their close relationship, the two species show clear genetic separation, with a measurable “genetic gap” distinguishing them. Subtle physical differences—such as the pattern of iridescent scales—also help scientists tell them apart.
Co-author Sudasinghe, who has led several landmark studies on Sri Lankan freshwater fishes, noted that such integrative approaches combining genetics and morphology are redefining taxonomy in the region.
Echoes of ancient land bridges
The findings also shed light on the ancient biogeographic links between Sri Lanka and India.
Scientists believe that during periods of low sea levels in the past, the two landmasses were connected by the now-submerged Palk Isthmus, allowing freshwater species to move between them.
Later, rising seas severed this connection, isolating populations and driving genetic divergence.
“These fishes likely dispersed between India and Sri Lanka when the land bridge existed,” Ranasinghe said. “Subsequent isolation has resulted in the patterns of genetic structure we see today.”
Meegaskumbura emphasised that such patterns are increasingly being observed across multiple freshwater fish groups in Sri Lanka, pointing to a shared evolutionary history shaped by geography and climate.
A deeper genetic divide
One of the study’s most striking findings is that Sri Lankan populations of A. parvus are genetically distinct from those in India, with no shared haplotypes between the two regions.
Dahanukar explained that this level of differentiation, despite relatively recent geological separation, highlights how quickly freshwater species can diverge when isolated.
Meanwhile, Raghavan pointed out that these findings reinforce the importance of conserving habitats across both countries, as each region harbours unique genetic diversity.
Implications for conservation
The study carries important implications for conservation, particularly in a country like Sri Lanka where freshwater ecosystems are under increasing pressure from development, pollution, and climate change.
Ranasinghe stressed that understanding genetic diversity is key to protecting species effectively.
“If we treat all populations as identical, we risk losing unique genetic lineages,” he warned. “Conservation planning must recognise these hidden differences.”
Sri Lanka is already recognised as a global biodiversity hotspot, but studies like this suggest that its biological richness may be even greater than previously thought.
A broader scientific shift
The research also contributes to a growing body of work by scientists such as Sudasinghe and Meegaskumbura, challenging traditional assumptions about species distributions in the region.
Earlier studies often assumed that many freshwater fish species were shared uniformly between India and Sri Lanka. However, modern genetic tools are revealing a far more complex picture—one shaped by ancient geography, climatic shifts, and evolutionary processes.
“We are moving from a simplistic view of biodiversity to a much more nuanced understanding,” Ranasinghe said. “And Sri Lanka is proving to be a fascinating natural laboratory for this kind of research.”
Looking ahead
The researchers emphasise that much remains to be explored, with several freshwater fish groups in Sri Lanka still poorly understood at the genetic level.
For Sri Lanka, the message is clear: beneath its rivers, tanks, and wetlands lies a largely untapped reservoir of evolutionary history.
As Ranasinghe puts it:
“Every stream could hold a story of millions of years in the making. We are only just beginning to read them.”
By Ifham Nizam
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