Features
The Glorious Flourish of Buddhism in India and its Ignominious Disappearance
By Deshamanya K. H. J. Wijayadasa,
Former Secretary to the President
The Early History of Buddhism in India
Buddhism is the oldest of the great world religions. Its founder Siddhartha Gautama, a prince born in Lumbini in present day Nepal; achieved enlightenment a little over 2500 years ago; so he was known as the Buddha, meaning the Enlightened one. Buddhism, which flourished in India in all its glory for several centuries; was forced out of its country of birth and enrichment unsung, unwept and by and large unaccounted for. Before the advent of Buddhism; the two religions which were widely practiced in the Ganges valley were Brahmanism and Jainism. Brahmanism was based on the divinity of the “Vedas” or ancient Hindu scriptures. Jainism was more akin to Buddhism in scope and content; hence there was greater room for peaceful co-existence.
According to traditional accounts the Buddha in his lifetime pioneered the movement for the propagation of Buddhism far and wide; by dispatching the first 60 monks ordained by him with the following words of advice. “Go monks and travel for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare and happiness of gods and men. No two of you go the same way. Teach the Doctrine monks, which is fine in its beginning, middle and end, with its meaning and letter, sheer and whole, and proclaim the pure holy life. There are beings, naturally of little passion, who are languishing for lack of hearing the Doctrine. They will understand it. “
With these words, the Buddha had dispatched the first 60 monks he had ordained, in different directions to propagate the Dhamma. In fact the Buddha had lauded the gift of Dhamma as the greatest of all the gifts; “Sabba danam dhammadanam jinathi”. At the time of the passing of the Buddha; the Sangha or the order of the monks had firmly taken root. Shortly after the Parinibbana or the passing of the Buddha 500 senior monks well versed in the Dhamma held a council to codify his teachings. At the conclusion of this Buddhist Council, these monks who were living in monasteries in Bihar spread out throughout northern India and engaged in missionary activities.
The Expansion of Buddhism in India
Buddhism was at the height of its influence in India from around 250 BC to the middle of the first millennium AD. The great expansion of Buddhism came under its benevolent patron Emperor Asoka (268-239 BC). Historians are of the unanimous opinion that Emperor Asoka was the greatest figure in the history of Indian Buddhism after the Buddha. From his capital in Pataliputra (Modern Patna) Asoka ruled over the whole of northern and central India; more than two thirds of the sub continent and probably the largest empire that India was to see for two millennia. Being enthroned as the king of Pataliputra was evidently not good enough to become the Emperor of the vast Maurya empire. He fought a series of battles to annex all neighboring principalities and kingdoms; most of the adversaries happened to be his half brothers. Asoka’s father king Bindusara belonged to the Brahmanical faith. He had provided alms daily to about 60,000 Brahmins. King Asoka continued this practice for about four years until he embraced Buddhism. There is general agreement between Asoka’s minor Rock Edic and Sri Lanka Pali sources that his devotion to Buddhism grew gradually through his association with the Sangha. In all likelihood he embraced Buddhism in the fourth regnal year.
The Kalinga war which was fought in his ninth regnal year marked a veritable watershed in Asoka’s imperial policy. The misery and havoc which this war brought forth made him disconsolate and repentant. In his tenth regnal year he eschewed war altogether and launched Dhammavijaya or conquest by Righteousness. Dhammavijaya which commenced ten years after his consecration continued unabated until his demise 27 years later. He collected the relics of the Buddha from the original relic mounds in which they were enshrined and dispatched them to different parts of his vast empire with instructions that they should be enshrined in stupas for veneration by the Buddhists. Asoka also played a major role in the reforming and purging of the Sangha by convening a Dhamma Sangayana or a Recital of the Scriptures, presided over by Moggaliputtatissa Maha Thero.
He undertook pilgrimages to the holy sites connected with the life of the Buddha such as Lumbini, Bodh Gaya, Saranath, Kusinagar etc. and erected massive granite pillars indicative of their true identity and significance. Emperor Asoka’s greatest achievement in life as well as his everlasting legacy to the world was the dissemination of the Buddha’s ethical message not only to the frontier and neighboring countries such as Sri Lanka, but also as far beyond as Greece, Egypt, Libiya and Syria; up to a distance of six hundred “yojanas”. The introduction and spread of Buddhism in different countries of Asia in particular brought in its wake Buddhist thought which embodies not mere faith of creed but an entire culture with a world view, a scale of human values and its perception of the meaning and significance of life.
The fact that Buddhism flourished in India from the pre Christian era up to the medieval period is corroborated by ample literary, archaeological and epigraphical evidence. There were hundreds of Buddhist temples and monasteries in the kingdom of Mathura between 300 BC and 600 AD. The Saka and Kusana monarchs patronized Buddhism, the monks and their monasteries with great devotion while promoting Buddhist art especially in Mathura, Sravasti, and Saranath. Hsuan-tsang who resided in India from 630 AD to 644 AD speaks of the existence of some 115,000 Hinayana and 120,000 Mahayana monks in India at that time. Also he has stated that there were around 2,000 Hinayana and 2,500 Mahayana Monasteries in India which provided shelter, alms and education to monks.
Fa-hsian (399-411 AD) reported the existence of 20 monasteries which sheltered 2000 monks in Mathura. Buddhism flourished in the North-Western region of India in present day Pakistan from around 100 BC to 400 AD as amply evidenced by literary, archaeological and epigraphical evidence as well as unique Buddhist art, architecture and sculpture especially of the Gandhara period. The ruins of Buddhist Monasteries of North Western India provide ample proof that they were foremost among the architectural wonders of Asia. Hsuan-tsang has recorded that around 18,000 monks lived in 1,400 monasteries in Uddiyana in the Swat valley. Nalanda, the seat of the famous Buddhist University was the greatest centre of Buddhist learning in ancient India. One of the largest monastic settlements in India was Saranath in close proximity to Varanasi. Sanchi was a major centre of Buddhist monasticism, art, architecture, sculpture and culture from around 200 BC to 600 AD.
A large number of monasteries and shrines were in existence in several districts of Andhra Pradesh including those of Amarawathi and Nagarjuna Konda which had acquired great fame and acclaim throughout the then Buddhist world. A unique school of Buddhist art and culture flourished in Andra Pradesh from about 2nd century BC to medieval times. Large scale excavation of rock monasteries for the use of monks and nuns commenced around 200 BC in the mid-south west of India and continued up to the 9th century AD. There are over 1000 such rock monasteries in Maharashtra, Madya Pradesh, Gujarat and Rajasthan. According to oral tradition after the third Buddhist Council Emperor Asoka dispatched Buddhist missionaries to different parts of the then civilized world. Arahat Mahinda set out for the introduction of Buddhism to Sri Lanka, Mahadeva to Mahismandala, Rakkhita to Vanavasa, Dhamma Rakkhita to Amarankata and Mahadhammarakkhita to Maharattha. There is epigraphical evidence which confirms that Asoka established medical treatment centres for men and animals in the neighboring states such as Cholas, Pandyas Satyaputa, Keralaputa and Thambapanni. Emperor Asoka would have in all probability attempted to introduce Buddhism to the South Indian states but without much success.
However, there is sufficient literary, epigraphical and architectural evidence to establish the existence of Buddhism, even though sporadically, in several states in South India from about the 4th century AD. Hsuan-Tsang ^630-644) has observed that in the Pallava country there were around 100 monasteries with over 10,000 monks. His records indicate that he had visited the Pandya Kingdom called Malakuta and noted the existence of old monasteries which were continuously inhabited by monks. As for archaeological evidence there are numerous images of the Buddha found all over South India. Likewise, there are many Buddha images in Sivam Temples in Travancore, Pondichery and Tanjore districts. For several centuries Nagapatam continued to be a centre of Buddhism and a busy port in the Chola Kingdom.
Fa-hien the Chinese Buddhist monk who travelled extensively in India and Sri Lanka has left to posterity valuable and authentic records of his travels in the first decade of the 5th century AD. Buddhism flourished in South India in two phases; firstly, under Pallava rule from the 3rd century AD to the 7TH century AD and secondly, during the Chola period from the 9th to the 14th century AD. The Chola Kingdom with the capital in Kaveripattinam was one of the most powerful, one of the largest and flourishing kingdoms in South India. From the very inception the city had been a centre of Buddhist learning of great repute. Two great Tamil epics based on Buddhist themes, the Silappadikaram and the Manimekhalai, provide insights into Buddhist activities of an ancient Buddhist temple at Kaveripattanam called Indra Vihara.
Likewise there is ample literary and archaeological evidence to establish the existence of several Buddhist monasteries in Nagapattanam and Kanchipuram. An eminent poet of Java writing in the 14th century AD has stated that Buddhism was on the decline in South India; being battered by hostile opposition from Jainism and Hinduism. He has added that Buddhism and Vaishvanism had got so mixed up that it was difficult to distinguish one from the other. Further, he has placed on record that Buddhist Viharas were being converted to Hindu Kovils while Buddha statues were being paraded in the guise of Hindu gods. The closing years of the 14th century AD saw much damage and irreparable destruction of Buddhist shrines and monasteries in South India; the last haven of Buddhism in India.
(Next week ‘The ignominous disappearance of Buddhism from India)
Features
Samarawickrama’s rise gives Sri Lanka a second pillar
Harshitha Samarawickrema was 14 when Sri Lankan women’s cricket first pricked the national consciousness. She had already been playing cricket for her school, Gothami Balika Vidyalaya, but had largely pursued cricket merely for the sake of playing a sport, and also because she had enjoyed watching the men’s team play. But watching Sri Lanka defeat England in a thriller at the 2013 World Cup stirred up a deeper yearning.
“I’d watched all of the matches at that World Cup actually – that was the first time those kind of matches were telecast,” Samarawickrama said once. “That’s when I decided I was going to play and win matches for Sri Lanka one day.”
That victory against England was a new dawn for Sri Lanka’s women for two reasons. First up it was the highest-profile victory on their ledger until then, marking an unexpected high point in a World Cup in which little was generally expected of the team. But it also marked the rocket-powered arrival of Chamari Athapaththu, who top-scored with 62 to help set up the chase.
Thirteen years later, Samarawickrama has not only fulfilled her promise to herself, she has also helped Sri Lanka bring to life the promise of that 2013 campaign. Athapaththu, who has since has become the superstar around which Sri Lanka’s cricket orbits, has never known a more consistent batting collaborator than Samarawickrama. In T20Is, the pair have put on 1,202 runs together – easily the best for Sri Lanka. Though both are lefties who revel in pressure, that’s about where the similarities end – Athapaththu having grown up idolising the big-hitting of Sanath Jayasuriya, while Samarawickrama had been a disciple of the Kumar Sangakkara school of left-handed batting. (Samarawickrama still tries to replicate that famous bent-kneed cover drive, though she invariably sprinkles a little of of her own flair to the endeavour.) Oppositions have found this combination difficult to contend with, Athapaththu commanding through the legside and brutal on errors of length, while Samarawickrama flits around the crease and carves boundaries through cover and point.
It has been clear for years now that Sri Lanka’s chances in pretty much any match depend primarily on Athapaththu runs. But Samarawickrama’s advance as a T20 batter has now opened up a new frontier in the team’s batting performance. Ideally, what Sri Lanka want is not merely big runs from their captain, but a strong partnership between Athapaththu and Samarawickrama. In victories, the Athapaththu-Samarawickrama stand averages 41.38.
More tellingly, a good Samarawickrama innings has become as reliable a predictor of a strong Sri Lanka showing as a good Athapaththu innings. In T20I wins, Athapaththu averages 40.18 and strikes at 131, in comparison to 17.94 and a strike rate of 94 in losses. Samarawickrama’s corresponding numbers are even more stark. In Sri Lanka victories, Samarawickrama averages 44.08 with a strike rate of 109. In losses those numbers are 16.94 and 87. Other Sri Lanka batters have leveled up in recent years too – Kavisha Dilhari, Nilakshika Silva and Hasini Perera having become more frequent contributors, while 20-year-old Vishmi Gunaratne has also showed promise. But 11 years into her international career, Samarawickrama now has a serious body of work.
Samarawickrama had been modest in the shortest format in 2025, but she arrives at the Women’s T20 World Cup 2026 having had a good six months. Against Bangladesh in April, Samarawickrama had cracked 61 off 35, then 49 off 29, in back-to-back matches that Sri Lanka won (Samarawickrama was top-scorer on both occasions). This was in addition to having put up good numbers in the ODI series that preceded the T20Is. Her 36 not out off 34 in a comfortable warm-up win against Netherlands suggests she is still riding on that form.
This is the first T20 World Cup in which serious runs are expected of Samarawickrama, and if history is much to go by, she is not the sort to be daunted by occasion. Samarawickrama’s finest moments as a Sri Lanka cricketer had come in their most-celebrated win of all, in the Asia Cup final of 2024, against India. Typically, that chase of 166 in Dambulla had been propelled by an 87-run Athapaththu-Samarawickrama stand, but when Athapaththu was dismissed, Samarawickrama ensured she remained at the crease until the winning moments, hitting 69 not out off 51, ultimately collecting the Player-of-the-Match award.
If 2013 was a new dawn inspiring a fresh generation of Sri Lanka cricketers, 2024 was the year in which the team hammered its stake into the ground, breaking through into an entirely new galaxy of recognition and acclaim at home. Frequently batting in the shadow of Athapaththu, but always charting her own path, Samarawickrama has grown into a leader.
[Cricinfo]
Features
US’ anti-migrant stance set to intensify tensions in Western camp
The announcement by the US authorities of an anti-migrant stance during a recent commemoration in France of the epochal D-Day Landings of June 6, 1944, ought to strike impartial observers as a supreme irony. Whereas what should have been expected was a vibrant celebration of the beginning of the process of Western Europe freeing itself decisively from Nazi or fascist control during the crucial stages of World War Two, this was not to be.
What the world heard instead was a call to contemporary Western Europe to arm itself against a seemingly rising and threatening migrant presence in the region. In other words, the migrant must be despised and ‘shown the door’.
Instead of a commemoration that rejoiced in the flourishing of liberal democracy and its values what one got was a strong affirmation of fascism and racial chauvinism. US Defense Secretary Pete Hegseth vented his spleen against the migrant or foreigner presence in Europe reportedly thus: ‘Sadly today different European beaches are stormed by different dangerous ideologies.’ To ‘beaches in Spain and Italy and Greece and Bulgaria, boats and men arrive. When will European capitals do something about that invasion?’
While at the outbreak of World War Two it was Nazi Germany that was doing the invading and bringing some principal European countries under its suzerainty, this time around we are being given to understand that it’s migrants to the West who are seeking to colonize the latter. It goes without saying that such inflammatory rhetoric would have the deleterious effect of keeping racial tensions alive in the West and jeopardize all possibilities of the countries concerned cementing and maintaining social stability.
The Trump administration gives the impression of taking a leaf from the politically underdeveloped regions of the South to keep the US polity stable and united. In South Asia, for instance, we are not short of ambitious demagogues who use what is referred to as the ‘race card’ to gather unto themselves a following and thereby further their political fortunes. By seeking to stir and sustain anti-migrant hysteria, the Trump administration is also essentially replicating Nazi Germany’s policy of anti-Semitism. That is, fascism is very much alive in the US under President Trump.
Such efforts at churning racial hysteria at this juncture in the US should not come as a surprise. For all intents and purposes, the Trump administration is nowhere near achieving its aims in West Asia, for instance, in the short term. It has failed to bring Iran down to its knees, as it hoped to do, but is adopting the expedient of keeping the world guessing and confused on what it is doing in the region, since it cannot withdraw from the theatre in a hurry without losing face.
While perhaps working out an escape strategy the Trump administration it seems, is hoping to maintain its following at home intact and silent by playing on their racial biases and insecurities. Hence, the anti-foreigner campaign.
Simultaneously, the Trump administration will need to keep a close eye on how economic pressures on the domestic front are panning out. Anti-administration sentiments first break to the surface at meal tables. On this score, the news cannot be good because the average US family’s spending power ought to be shrinking on account of rising energy and oil prices. Consequently, it would not be a bad idea to keep the attention of the US consumer diverted by adeptly playing ‘the race card’; once again, lessons from intellectually bankrupt Southern politicians are coming in handy.
To be sure such comparisons many politicians in vibrantly democratic countries would find quite unflattering. But the stark truth is that racism cannot be tolerated in civilized societies and those politicians who resort to it risk being branded as racists of the first degree. In fact they could be seen as being on par with the likes of German dictator Adolph Hitler and his close collaborators.
However, on the question of migrant policy the Trump administration would likely be at polar opposites with the most vibrant of liberal democracies of the West. This will be the case with the UK, France and Italy for instance. The latter continue to keep their doors open to legal migrants and they are likely to view a virtual blanket ban on migrants as reprehensible.
Moreover, in the foremost democracies of the West debates are vibrantly ongoing on the need to keep racism or any hint of it completely outlawed in the public plane. There is the case of the UK, for instance, where the authorities continue to emphatically pinpoint their adherence to the principle of anti-racism in the conduct of public affairs.
One proof of the above was the parliamentary debate relating to the killing of 18-year-old Henry Nowak in Southampton. Police handling of the victim came in for sharp scrutiny by particularly the opposition in the House of Commons but there seemed to be a consensus over the main political divide that the matter should not be politicized.
Moreover, the UK authorities stressed in the House the government’s strict adherence to the policy of non-racism. It was also pointed out that British institutions set up to manage racism at the national, county and neighbourhood levels, for example, were very much intact. In fact, Sri Lanka could gain considerably by studying and implementing locally, legislation modeled on the relevant UK laws if it is in earnest when it speaks of ‘reconciliation’.
Accordingly, it is highly unlikely that Western Europe would ‘cave in’, so to speak, to US pressure on issues related to migration. The liberal democracies of Western Europe in particular would remain for the foreseeable future migrant-welcoming, multi-ethnic and plural democracies.
Nor is it likely that Western Europe would be passively receptive to US demands that it drastically increases its defense spending to meet the latter’s aims. Within the Western fold the EU is remaining committed to backing Ukraine, for instance, in its ongoing armed resistance to the Russian invasion and it is not giving any indication of being deferent to US pressure.
However, although tensions would continue to bristle within US-Western Europe relations on the above and numerous other matters of contention it would be far too premature to announce a parting of company between the two sections of the West. In that sense, the post-World War Two order remains essentially intact. There are still many things in common between the two, particular on the economic plane, that will ensure the continuance of the partnership.
Features
A decade among Yala’s ghosts of gold
The first rays of dawn creep over the ancient rocks of Yala. The Indian Ocean glimmers in the distance, and the wilderness slowly awakens. Somewhere amid the scrub jungle, a pair of amber eyes scans the landscape.
For wildlife conservationist and leopard researcher Milinda Wattegedara, moments such as these have defined more than a decade of dedication to one of Sri Lanka’s most iconic creatures—the Sri Lankan leopard.
What began as fascination evolved into a remarkable conservation journey that has transformed the understanding of Yala’s leopard population and placed Sri Lanka firmly on the global wildlife research map.
“Long before I ever lifted a camera, leopards had already captured my imagination,” says Wattegedara. “What fascinated me was not merely their beauty but the complexity of their lives—their hunting strategies, movements, reproductive behaviour and their remarkable ability to adapt to changing environments.”
That fascination led to the birth of the Yala Leopard Diary in 2013, an ambitious long-term project dedicated to documenting individual leopards and unraveling the mysteries surrounding their lives.
For many visitors, a leopard sighting is a fleeting thrill. For Wattegedara and his team, every encounter is a chapter in an ongoing scientific story.
“Each photograph was never the end of an encounter,” he explains. “It was the beginning of deeper questions. How did a particular leopard use the landscape? How did its behaviour change with the seasons? What environmental pressures shaped its decisions?”
These questions drove years of meticulous fieldwork. Every sighting was carefully recorded with details including location, habitat, behaviour, date and time. Photographs were analysed to identify individual animals through unique spot patterns, allowing researchers to distinguish one leopard from another with remarkable accuracy.
What followed was groundbreaking.

YF77 “Shelly” pauses in quiet observation, embodying the alertness
and grace that define Yala’s leopard population.
From 2013 to 2026, the Yala Leopard Diary identified an astonishing 189 individual leopards within the Yala Block 1. The research revealed a leopard density of approximately 0.524 leopards per square kilometre, making Yala one of the highest leopard-density landscapes ever recorded anywhere in the world.
Such findings have elevated Yala’s status among global wildlife researchers.
Nestled between the Indian Ocean and a mosaic of habitats, ranging from rocky outcrops to dense scrub forests, Yala offers an ecological stage unlike any other.
Here, leopards are photographed silhouetted against ocean horizons, perched atop ancient granite formations, resting on tree branches and stalking prey across sunlit grasslands.
The images tell stories of extraordinary lives.
There is Haminee, a devoted mother navigating the challenges of raising cubs in a competitive landscape. There is Lucas, one of Yala’s most frequently documented males, striding confidently across the Gonalabba Plains with the vast ocean forming an unforgettable backdrop.
There is Ruki demonstrating the species’ incredible strength by hoisting prey onto branches, and Shelly, quietly surveying her surroundings in a moment of feline vigilance.
Together, these individuals have become familiar characters in a living wilderness drama.

YM31 “Ruki” secures prey on a branch, illustrating the remarkable strength and coordination of the Sri Lankan leopard.
Recognising the immense value of long-term documentation, Wattegedara joined forces with fellow researchers Dushyantha Silva, Raveendra Siriwardana and Mevan Piyasena to establish the Yala Leopard Centre in 2020.
Located at the Palatupana entrance to the Yala National Park, the centre is believed to be the world’s first information facility dedicated exclusively to leopards.
“The centre serves as a repository of knowledge, accumulated through years of observation and research,” Wattegedara says. “Our goal is to connect visitors with the science behind conservation and foster a deeper appreciation of these magnificent animals.”
The project’s impact extends far beyond Sri Lanka’s borders.
Research arising from the Yala Leopard Diary has been published in internationally recognised scientific journals. One study introduced an innovative framework for identifying individual leopards, while another documented an extraordinary and previously unrecorded case of a leopard cub being consecutively adopted by two different adult females—first a relative and later an unrelated leopardess.
The discovery attracted international scientific attention and highlighted the complexity of leopard social behaviour.
Yet for Wattegedara, the most important lesson remains one of humility.
“One conclusion has become increasingly clear,” he reflects. “Our understanding of these leopards remains far from complete. We are only beginning to understand how they live, adapt and persist in one of Sri Lanka’s most dynamic protected landscapes.”

YF15 “Hope” descends Rukvila Rock at dawn, showcasing the agility and adaptability of Yala’s leopards.
His words underscore an essential conservation truth: the more we learn about nature, the more mysteries emerge.
As Sri Lanka navigates growing environmental challenges, the Yala Leopard Diary stands as a shining example of what sustained observation, scientific curiosity and public engagement can achieve.
Beyond the stunning photographs and remarkable sightings lies something even more valuable—a growing body of knowledge capable of informing future conservation decisions and ensuring that future generations inherit a wilderness where leopards continue to roam free.
For more than a decade, Wattegedara and his colleagues have followed the tracks of Yala’s elusive predators through dust, rain and scorching heat.
Their work has revealed that every leopard has a story, every sighting has significance and every photograph can contribute to conservation.
And perhaps, most importantly, it has reminded us that the golden ghosts of Yala still have many secrets left to share.
By Ifham Nizam
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