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A Chinese Monk’s View of Ancient Sri Lanka

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Xuanzang

Between the years 629 and 645 AD the famous Chinese monk Xuanzang traveled through Central Asia and India to visit Buddhist sacred places, learn from Indian teachers and collect copies of Buddhist scriptures. On his return to China, his extraordinary journey made him famous and the emperor himself requested him to write an account of his adventures. The result was a book called ‘A Record of the West Compiled During the Tang Dynasty’ (Da Tang Xi Yu Ji).

The ancient Chinese called India ‘the West’ because they thought it lay in that direction from their country. Later, Xuanzang’s disciple Hwui Li, wrote a biography of his beloved teacher in which was included some supplementary information that Xuanzang had given him. Together, these two books tell us much about the most famous Chinese monk of ancient times. To undertake such a long journey, alone, with neither money, knowledge of the language or even a clear idea of where India was, must have required immense courage and commitment. At the same time, Xuanzang’s own words give the impression that he was something of a prig, certain of his own importance and rather sectarian in outlook.

More than once, we see him oblivious to the fact that his pride and argumentativeness were irritating others. However, it is not biographical data that makes A Record of the West and the biography so interesting and important, but the detailed information they give about that lands that Xuanzang traveled through, in particular India. Xuanzang was not just an intrepid traveller and fine scholar, he was also a careful observer, curious about and interested in all he saw. His book tells the historian more about ancient lndia; its legends and customs, art and architecture, the literature of Buddhism, the location of famous monasteries, how many monks resided in each and what school they adhered to, the politics, religion and everyday life of the people – than any single document until modern times.

And this information is not just extensive; it is also quite accurate. For the most part, despite all his sectarian biases, Xuanzang simply recorded what he was told and what he saw for himself. This of course is well-known and few are books on ancient India that do not have at least one or two quotes from Xuanzang. It is less well-known that his book contain a great deal of information about Sri Lanka as well. As a source of facts about ancient Sri Lanka Xuanzang travelogue and biography have probably been neglected because he did not actually visit the island. But making up for this, the Chinese pilgrim spoke to people who had been there and met many Sri Lankan monks staying in India.

Even while still in north India Xuanzang heard a lot about Sri Lanka. When he was in Bodh Gaya he saw the famous Mahabodhi Vihara which had been built by King Megavana. His impressions of the Sri Lankan monks at Bodh Gaya was thus: “The monks of this monastery number more than a thousand…They carefully observe the Dhamma Vinaya and their conduct is pure and correct.” The details he gives about the founding of this monastery are too well known to be repeated here. However, another Buddhist establishment that he visited and which had also been built by a Sri Lankan king is less well known. Concerning this place, he wrote:

“To the south (of the Kapotika Vihâra near Rajagaha, i.e. modern Rajgir) is a solitary hill which is of great height and which is covered with forest and jungle. Beautiful flowers and springs of pure water cover its sides and flow through its hollows. On the hill are many viharas and shrines, sculptured with the highest art. In the exact middle of the main vihara is a statue of the Bodhisattva Avalokitesvara. Although it is of small size yet its spiritual appearance is of an affecting character. In its hand it holds a lotus flower and on its head is a figure is of the Buddha. There is always a number of persons here who abstain from food desiring to obtain a vision of the Bodhisattva. For seven days or 14 days or even for a whole month they fast. Those who are properly affected see the Bodhisattva with its beautiful marks and adorned in majesty and glory.”

This is the story Xuanzang heard about this temple’s founding. “In olden days the king of the Simhala country, early in the morning, while looking in the mirror, saw not his own face but the image of a mountain in Jambudipa in the middle of a Tala wood and on its top a figure of Avalokitesvara. Deeply affected by the benevolent appearance of the figure he decided to search for it. Having come to this mountain and finding the figure he had seen in the mirror he built the vihara and endowed it with religious gifts. Then he built the other vihara and shrines also.”

While parts of this story are obviously legendary it seems likely that the building of this temple would not have been attributed to a foreign monarch had it not been so. Several other sources mention Sri Lankan kings constructing buildings in India (e.g. Nissankamâlla, ruled 1187-1196) and we know that the Mahayana Bodhisattva Avalokitesvara was widely worshipped in the island at one time. Xuanzang’s travelogue gives further confirmation to both these facts.

He got some more information, not about Sri Lanka, but about the famous Sri Lankan Aryadeva. After Nagagajuna himself, his disciple Aryadeva, was one of the greatest thinkers of the Madhyamika and perhaps one of the most brilliant and subtle thinkers ever. As with other personalities from ancient India, almost nothing is known about Aryadeva. For example, there is a wide variety of opinions between both ancient and modern scholars about where he was born. Some sources say he was of the royal house of Sri Lanka while others contradict this. But Xuanzang very clearly says he was a Sri Lankan.

“At a certain time there was a bodhisattva from the island of Simhala called Deva (i.e., Aryadeva) who profoundly understood the relationship of truth and the nature of all composite things. Moved by compassion at the ignorance of men he came to this country to guide and direct the people in the right way.” As this was the story circulating in the seventh century, only 500 years after Aryadeva’s death, it is most likely to be true. And if it is, it shows that while Indians like Mahinda, Buddhaghosa, Dhammapala and Râmachandra Bhârati, were able to have a profound influence on Sri Lankan Buddhism, Sri Lankans were able to have equally profound effects on Indian Buddhism.

After a long stay at Nalanda, Xuanzang continued his journey east and then south with the intention of going to Sri Lanka. He had decided on the usual route from north India, to embark on a ship at Tamrilipti and sail down the east coast, a trip of about 14 days. However, a south India monk he met and who was presumably acquainted with the way, advised him otherwise. “Those who go to the Simhala country ought not go by sea route, during which they will have to encounter the danger of bad weather, yakkhas and huge rolling waves. You ought to rather go from the south-east point of South India from which it is a three-day voyage. For though going by foot you may have to scale mountains and pass through valleys yet you will be safe. Moreover, you will thus be able to visit Orissa and other countries on the way.”

From this we learn that while the sea route from northern India to Sri Lanka might have been quicker, some thought it so dangerous that they preferred to go overland. Certainly Xuanzang was convinced of this because he decided to take the monk’s advice. On his way south he passed through the coastal city of Charitra in Orissa, which he described as “a rendezvous of merchants”. Apparently, these merchants brought back with them tales and stories about Simhala, the legendary and wondrous island to the south and other exotic places. The red lights that could be seen in the evening sky of the coast of Charitra were explained in this way. “Every night when the sky is clear and without clouds can be seen at a great distance the glittering rays of the precious gem placed on the top of the Temple of the Tooth in Simhala. Its appearance is like that of a shining star in the midst of space.” So it seems that the fame of the Temple of the Tooth and its fabulous gem had spread far and wide.

When Xuanzang got to Kanchipuram (south west of Chennai) a party of 300 monks from Sri Lanka had just arrived in the city. He apparently got to know them because he had a long philosophical discussion with some and later travelled through the Tamil country with 70 others. Most of what Xuanzang recorded about Sri Lanka he would have learned from these monks, and while some of it must be factual some must likewise reflect the biases and preoccupations of his informants. The names of one of the leaders of these monks, Abhayadanshtra, suggest that he and his fellows were from the Abhayagiri. If they were, Xuanzang would have been able to speak to them without need of an interpreter because he was proficient in Sanskrit and this language was also used by the scholars in the Abhayagiri.

These monks told Xuanzang that they had decided to come to India on pilgrimage at that particular time because of trouble at home following the death of the king. He was told that “the present king, a Chola, is strongly attached to the religion of the heretics and does not honor the teachings of the Buddha; he is cruel and tyrannical and opposes all that is good.” A little later he recorded: “During the last ten years or so the country has been in confusion and there has been no established ruler…” It was this information that made Xuanzang give up his idea of going to Sri Lanka. Although this trouble must have been happening between about 600 – 642 CE, the Mahavamsa and other Sri Lankan chronicles make no mention of a Chola king around this time, or even of a period of social or political turmoil. This suggests that for some periods, the Mahavamsa records only the barest details and neglects to mention others completely.

Xuanzang learned that Sri Lanka was known by several different names – Ratnadipa “because of the precious gems found there”, Silangiri and the Sorrowless Kingdom, which may be related to Ravana’s Asoka Garden as mentioned in the Râmayana. Another name, Simhala, was derived from the name of the legendary founder and first king of the island. Xuanzang was told two stories about the origins of the Sinhalese, each different from the other and both differing from the legend in the Mahavamsa. The stories are too long to relate here but they suggest that the Mahavamsa story was only one of several legends circulating in the seventh century. Xuanzang described the Sinhalese and their island home thus:

“The soil is rich and fertile, the climate is hot, the ground regularly cultivated and flowers and fruit are produced in abundance. The population is numerous, their families’ possessions are rich in revenue. The statue of the men is small, they have dark complexions and they are fierce by nature. They love learning and esteem virtue. They greatly honor religious excellence and labor in the acquisition of religious merit.” He adds further: “…they have square chins and high foreheads, they are naturally fierce and impetuous and cruelly savage without hesitation.”

This unpleasant side of their natures was, he was told, due to being the descendants of the offspring of a woman and a lion. But this had a positive side as well, for it also made them brave and courageous at the same time.

The Sri Lankan monks Xuanzang met in Kanchipuram were probably from Anurâdhapura which would explain why they were able to give him such a detailed and vivid description of the temples in the capital, especially those in the royal compound. The most celebrated of these was of course the Temple of the Tooth. “By the side of the king’s palace is the temple of the Buddha’s tooth which is decorated with every kind of gem and splendour of which dazzles the sight like the sun. For successive generations worship has been respectfully offered to this relic…” The temple was “several hundreds of feet high, brilliant with jewels and ornamented with rare gems. Above the temple is placed an upright pole on which is fixed a great ruby. This gem constantly sheds a brilliant light which is constantly visible night and day and afar off appears like a bright star. Three times a day the king washes the Buddha’s tooth with perfumed water or sometimes with powdered perfume.”

It is interesting to note that a few decades after Xuanzang returned to his homeland another Chinese pilgrim in India, Yijing, heard a most strange story about one of his fellow countrymen staying in Sri Lanka. It seems the Chinese monk was in Anuradhapura and had been invited to attend the washing ceremony at the Temple of the Tooth. So enthralled was he by the Tooth that he decided to steal it. Unbeknown to him though, the relic casket was attached to some kind of mechanical device so that when it was moved an alarm was set off and automatically sealed all the doors. The Chinese monk was caught and escaped punishment only because of his yellow robe.

Next to the Temple of the Tooth was “a small temple which is also ornamented with every kind of precious stone. In it is a life-sized golden statue of the Buddha cast by a former king of the country. He afterwards ornamented the statues head dress with a precious gem.” Apparently, the statue had a slightly bent head and a delightful legend was told to explain this. Once a robber decided to steal the gem in the head dress of the Buddha in the temple which he entered by digging a tunnel. Seeing the huge gem, he reached up to take it but the statue miraculously increased in height so that he could not reach it. The robber said to himself: “Formerly when the Tathâgata was a bodhisattva so great was his compassion that he vowed to give up everything, even his own life, for the sake of others.

But now the statue which stands in his place begrudges to give up even one little gem. What was said of old about the Buddha seems to differ from what his statue now does.”

Suddenly the statue bent over and the robber could reach the gem. He ran from the temple and took the gem to a merchant to sell but the merchant recognized the gem, informed the king and the robber was arrested. When asked by the king where he got the gem from the robber said that the Buddha had given it to him and he related what had happened. The sceptical king sent someone to the temple and sure enough the golden statue’s head was still bent over. Convinced that a miracle had occurred, the king brought the gem from the robber, who escaped punishment, and it was placed once again the statue’s headdress.

Neither this temple nor the delightful legend told about its golden statue survive in any Sri Lankan sources. Another building in the royal compound that Xuanzang was told about was the Mahâpâli Hall. “By the side of the king’s palace there is built a large kitchen in which is daily measured out food for eight thousand monks. The meal time having come the monks arrive with their bowls to receive their allowance. Having eaten it they return, all of them to their monasteries. Ever since the Buddha’s teaching has reached this country the king had established this charity and his successors have continued it down to our times.”

When Faxian was in Anuradhapura in 412 CE he received alms in this very kitchen and left a description of it. The great stone trough of the Mahâpâli Hall from which the rice was served can still be seen in the citadel at Anurâdhapura. The rest of the information that Xuanzang gives about Sri Lanka consists of brief and fragmentary facts and impressions. For example, he mentions that there were 100 monasteries in the island and about 10,000 monks. About the pearl industry he wrote: “A bay on the coast of the country is rich in gems and precious stones. The king himself goes there to perform religious services in which the spirits present him with rare and valuable objects. The inhabitants of the capital seek to share in the gain and also invoke the spirits for that purpose. They pay tax on the pearls they find according to their quality.” This may be a reference to the religious ceremonies used to keep sharks away from pearl divers that Marco Polo noted. He also makes a brief reference to Sri Pâda.

“In the south-east corner of the country is Mount Lanka. Its high crags and valleys are occupied by spirits that come and go. It was here that the Tathagata formerly delivered the Laṅkavatara Sutra.”

Sri Pada is of course in the south-west not the south-east of the island, so either Xuanzang misheard his informants or lost his notes and later when writing his travelogue had to rely on his (in this case faulty) memory. The Lankavatara Sutra he refers to is the great Mahayana scripture now used and revered in the Zen school of Buddhism of Japan and was supposedly taught by the Buddha during one of his visits to Sri Lanka. Xuanzang knew that Mahinda had introduced Buddhism into Sri Lanka although, in accordance with Mahayana tradition, he called him the brother, not the son, of King Asoka.

He made an extremely interesting comment about a monastery that he noticed a few miles from the capital of Malakuta in south India. “Not far from the east of the city is an old monastery of which the vestibule and court are covered with wild shrubs; the foundation walls only survive. This was built by Mahinda, the younger brother of King Asoka.” So it seems that the Buddhists of south India had there own traditions and legends about Mahinda and even monuments attributed to him. Sri Lankan legend has Mahinda flying from north India to Sri Lanka but obviously he must have come overland. In which case it is only logical to assume that he had done missionary work in south India before coming to Sri Lanka and Xuanzang’s travelogue seems to strengthen this conjecture.

It is a great pity that political trouble prevented the most observant and articulate of the great Chinese pilgrims from visiting Sri Lanka. What other fascinating and detailed information about the island’s past would we have if he had he do been able to?

Bhante S. Dhammika of Australia



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Putin in Modi’s India

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Prime Minister Modi with President Putin

That was no ordinary greeting; on the frosty evening of last Thursday, Indian Prime Minister Modi embraced Russian President Vladimir Putin in a bear hug at Delhi airport and, within moments, presented him with a copy of the Bhagavad Gita in Russian. The choice of gift was laden with symbolism—echoes of Robert Oppenheimer, who drew profound philosophical reckoning from the same text, declaring, “Now I am become Death, the destroyer of worlds,” after witnessing the first atomic explosion. Was Modi signaling the weight of nuclear-age responsibility to Putin, or was this a deliberate affirmation of India’s comfort in maintaining ties with a pariah state under global sanctions?

The streets of Delhi, festooned with Russian and Indian flags and dominated by colossal billboards of Modi and Putin, suggested more than ceremonial protocol—it was pageantry of influence, an audacious statement of India’s strategic independence. In that gesture, New Delhi appeared to assert that moral judgment from the West would no longer dictate its choices, and that the Indo-Russian relationship, forged during the Cold War and hardened by decades of defence dependence, remains a pivot capable of unsettling the established order in South Asia and beyond.

Putin’s first visit to India in four years, coinciding with talks in Washington over a possible Ukraine peace framework, came at a time when New Delhi is walking an increasingly delicate tightrope between Moscow and Washington. The optics of the visit—from ceremonial receptions at Rashtrapati Bhavan to summit talks at Hyderabad House—reflected not merely diplomacy but an overt projection of influence. Modi’s presentation of the Bhagavad Gita in Russian was emblematic: a centuries-old text of dharma and duty, layered with the moral weight of choice, now inserted into the theatre of high-stakes realpolitik.

Putin himself, in an interview with India Today, described India as a “major global player, not a British colony,” praising Modi as a “reliable person” who does not succumb to pressure. These words, spoken against the backdrop of US sanctions, EU manoeuvres to leverage frozen Russian assets for Ukraine, and growing Chinese assertiveness, highlight India’s determination to claim agency in a multipolar world where Washington and Brussels no longer set the rules unilaterally.

Historically, the Indo-Russian relationship has oscillated between strategic necessity and opportunism. Declassified CIA documents from the 1980s reveal the delicate dance India played with the USSR during the Cold War. Indira Gandhi’s approach, as the CIA observed, was staunchly nationalist and fiercely protective of India’s regional supremacy. The United States feared that India’s policies towards its neighbours, coupled with its Soviet alignment, could destabilize South Asia while simultaneously granting Moscow a strategic foothold. Today, the echoes of that era reverberate: New Delhi remains Moscow’s top arms buyer, leases nuclear-powered submarines, and maintains energy ties that have drawn ire from Washington, while ensuring that its engagement with Russia does not fully alienate the United States or Western partners.

What is important to see here is the economic metrics. India-Russia trade in 2025 is estimated at roughly $18 billion, heavily skewed in Moscow’s favour due to energy imports, while India continues to negotiate with the United States to mitigate punitive tariffs, including a 25 percent secondary tariff imposed over India’s purchases of Russian oil. Both nations aim to expand bilateral trade to a target of $100 billion by 2030, a goal that falls just two years after the next general elections, when Prime Minister Modi is widely expected to contest again despite the symbolic 75-year age limit for party leadership—a restriction that has largely been treated as political theatre and quickly forgotten. It is worth noting that India’s trade deficit with the US has ballooned to approximately $42 billion in the last fiscal year, reflecting both structural imbalances and the impact of these punitive measures. Remittances provide a partial counterweight: Indians working in the US send home over $90 billion annually, dwarfing Russian remittances, which are negligible in comparison. This indicates that while India faces challenges in trade metrics, its diaspora injects substantial financial resilience into the economy.

The summit also highlighted defence collaboration in stark terms. India’s $2 billion lease of a Russian nuclear-powered attack submarine, with delivery scheduled for 2028, signals an unprecedented deepening of underwater capabilities. The vessel, unable to enter combat under lease terms, is intended to train crews and refine India’s nuclear submarine operations—a critical step for strategic deterrence in the Indian Ocean amid rising Chinese and US naval competition. Russia, despite sanctions and Western pressure, continues to sustain a military-industrial complex capable of producing tanks, missiles, and drones at accelerating rates. As reports from Ukraine’s Center for Analytical Studies and Countering Hybrid Threats indicate, nearly half of Russian defence enterprises remain unsanctioned, exposing the limitations of Western punitive measures. In this context, India’s engagement with Russian defence capabilities is both a practical necessity and a symbolic assertion that strategic imperatives can outweigh Western orthodoxy.

Sanctions, however, remain a persistent backdrop. The European Union, under Ursula von der Leyen, has attempted to deploy emergency measures to convert frozen Russian assets into loans for Ukraine, challenging EU treaties and raising the prospect of legal confrontations with countries such as Hungary and Belgium. The United States, meanwhile, has explored using the same assets in US-led investment frameworks to facilitate reconstruction or political leverage. India, observing these efforts, has maintained a stance of strategic neutrality—resisting calls to condemn Russia while advocating for diplomacy, and emphasizing that selective sanctioning by Western powers is inconsistent and self-serving. Putin, speaking to India Today, noted that Washington and Moscow presented papers in parallel but reached no compromises, and highlighted that over 90 percent of Russia-India transactions are conducted in national currencies—a subtle yet potent challenge to dollar dominance.

The optics extend into nuclear and high-tech collaboration. India is developing nuclear-capable submarine-launched ballistic missiles, advancing its underwater fleet, and exploring high-tech partnerships with Russia, recalibrating the strategic environment in South Asia. Putin’s rhetoric that “Kiev is the mother of all Russian cities” and his framing of Russia’s role in eastern Ukraine resonate with historical narratives of great power assertion, yet they also serve as a conscious projection of strength aimed at partners like India. Modi’s reception was far from ceremonial; it underlined a shared understanding that global power is increasingly multipolar and that alliances must be flexible, resilient, and insulated from Western censure.

Even in the economic sphere, India challenges conventional assumptions. While the trade deficit with Russia persists due to energy imports, India’s broader engagement with global markets—including remittances from its diaspora and ongoing negotiations with the US—allows New Delhi to balance sovereignty with strategic interest. Putin’s discussions emphasizing bilateral trade growth, high-technology collaboration, and future energy projects further solidify this interdependence. The bottom line is clear: the India-Russia partnership, far from being a relic of Cold War calculations, has evolved into a sophisticated framework for navigating sanctions, economic competition, and regional security challenges, and it may yet redefine the balance of power in South Asia.

by Nilantha Ilangamuwa
in New Delhi

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Lalith Athulathmudali: an exceptional minister who managed time and got the best out of his team

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Lalith Athulathmudali

His hallmark was efficiency, wit and much more

I would now like to devote some space to Minister Athulathmudali and how he ran his Ministry. His was a disciplined approach to work. Everyone knew that he was very happy in his previous portfolio of Trade and Shipping, where in addition to numerous achievements he had steered through Parliament path breaking legislation to modernize these sectors. The Port Authorities Act; the new Companies Act; the Intellectual Property Act; the Consumer Protection Act; and many others were evidence of significant productivity.

Therefore, many thought that he would be unhappy in his new portfolio. In fact some one asked him this question one day, in our presence. His reply was characteristic of his professional approach to work. He said that the Ministry he was given did not matter. Whatever Ministry, hie was given, it was his duty to comprehend the issues and productively address them. “Even if I was given the Buddha Sasana Ministry, I will still find plenty to do to improve matters,” he concluded. This spirit and this approach illuminated the work of the Ministry. I have yet to see anyone, apart from a Minister, who budgeted time so rigorously.

He desired to pack value to every passing minute. He was the only Minister, I knew in nearly 37 years of public service, who always fixed a starting as well as a finishing time for all his meetings. Perhaps the only meeting where he could not have a firm grip on time was the Cabinet meeting. There were no welcoming speeches or votes of thanks in his regime. He came to a meeting and got straight to the point. He despised visibly the sycophantic panegyrics which had become a part of the culture of welcoming speeches and votes of thanks.

He used to say publicly that we had become a society of humbugs and lick-spittles. He wanted none of it. With him performance was all. You either kept to his pace of work and requirement for relevancy in all matters, or you were quickly marginalized. To some of us, who had cultivated a life long habit of hard work, and of being up to date, it was both pleasurable and at times even exhilarating to work with him. The lazy or the unprepared had to encounter him with considerable dread as a companion. Not that he was ever harsh. He did not raise his voice, or even scold. He had the capacity to marginalize and dismiss you with wit and verve.

Mr. Athulathmudali just did not have time for pedlars in excuses or shirkers. Again, this did not mean that he expected us to be superhuman. He was a quick judge of the genuine and the credible. He was well aware that those who work hard and take scores of decisions a day would sometimes make mistakes. That was to be expected, provided however that they were not due to gross negligence or egregious blunder. Reasonable errors of judgment were a different matter provided of course they were not too frequent. With him all the officers knew what to expect.

I often wondered whether in Mr. Athulathmudali’s case, his intense preoccupation with time had something to do with the near death experience he suffered when he was seriously injured in a grenade explosion in Parliament. Those who rushed him to hospital on that day said that they could feel no pulse. He himself later said that he went beyond and then returned. My opportunity to work closely with him as Secretary was after he had undergone this experience. Everyone knew of course that he was a quick decision maker and an efficient Minister even before this incident. But I have no means of telling whether this obsession with time to this degree was a post incident reaction or not.

Linked together with this preoccupation with time was the intensity of his desire to be completely up to date both on matters relating to the subject areas of his Ministry as well as all aspects of current affairs. He regularly read the major current affairs magazines and journals. He read rapidly and was therefore able to pack in more into his reading time. He almost always read in the car, a habit which I shared with him. On one occasion, on a trip outside Colombo, he invited me to join him in his car for the journey back. After about half an hour’s conversation, both of us settled down to read, for I too always carried a stock of reading matter in the car. Some cannot read in a moving vehicle. They get nausea if they try. I have been fortunate that this does not happen to me, because I have finished whole books, whilst commuting to and fro.

The alternative would have been vacantly gazing on familiar sights. To round up this aspect of Mr. Athulathmudali’s character, one thing more needs to be said. He was the only person I knew who nearly always carried a World band radio in his brief case. He used to briefly interrupt meetings some times in order to catch the latest news bulletin from the BBC, Voice of America or some other station. Such was the importance he placed on being completely up to date. I hope all these do not convey an image of some grim automaton. That would be far from the truth.

His was a complex character. It was in fact fun to work with him. We got through discussing serious subjects with a considerable degree of wit, repartee and light banter. He encouraged criticism and dissent. But you had to have an arguable point and be prepared to sustain the argument with him. He also insisted on politeness in conversation and in argument. I myself as well as some of the senior pfficials of our team regularly argued with him. Both sides enjoyed this.

Mr. Athulathmudali created the conditions that made us feel comfortable arguing with him or dissenting. In this process, we were treated as equals. Mrs. Bandaranaike was another one of those persons who welcomed an argument with her officials, and did not try to stamp down dissent. She too, like Mr. Athulathmudali had high regard for such officials, a regard which she carried with her well past her own political vicissitudes.

Main areas of focus

Mr. Athulathmudali focused on two main areas. The first area related to the numerous operations of the Ministry. These Included a close and detailed pursuit of the progress of the two main paddy crops in the seasons of Maha and Yala; the review of the position from time to time of the situation in regard to the production of subsidiary food crops such as chillies, onions and potatoes, the review of issues relating to what were called minor export crops such as coffee, cocoa, cardamoms, cloves and cinnamon; the addressing of major issues relating to timely water distribution, pest control, etc; urgent issues of agricultural marketing and the roles of the Paddy Marketing Board, the Co-operatives and the private sector; problems in regard to food buffer stocking; issues relating to milk production, and so on.

These areas were covered in detail by the overall official team of Additional Secretaries, Directors, Heads of Department and myself. We had a system of regular meetings at various levels, culminating in a few large meetings chaired by me, at which issues that could not be addressed at lower levels were brought up for discussion and resolution. Meetings chaired by the Minister served two purposes. They kept film fully briefed and up to date. Also residual problems that could not be resolved at official level were taken up in these fora. Often, problems discussed with him by us had a political or important policy element. On all other matters we decided freely and without interference. The prevailing environment led to easy information flows and speedy decision making. The Minister would have countenanced nothing less.

His second area of concentration was on research, development and quality improvement. Here, unlike on operational matters we did not have several layers of meetings. These meetings were single overall meetings chaired by the Minister himself with all the relevant actors present. Whatever the subject area discussed at these meetings, the Minister wished to have his four State Ministers present. This was done for two reasons. In the first instance, he wanted his State Ministers exposed to all areas and aspects of the Ministry. They already had some exposure at Mini-Cabinet meetings. But these meetings were generally on operational and co-ordination issues and not on quality and research.

Secondly, the Minister followed a policy of recommending to the President that each one of his State Ministers act in turn for him, when he was out of the country, beginning with the most senior of them, and following subsequently the order of seniority. This was another reason why he wanted them to know everything that was going on in the Ministry. The Minister followed the same principle in regard to the State Secretaries, when I had to be out of the country.

What were some of the areas that the Minister took up for regular discussions at these special meetings? They consisted of issues such as the stagnation in rice yields over a considerable period of time; new varieties of rice being developed; issues such as Nitrogen fixation in plants and the reduction in the use of chemical fertilizers; the possibility of introducing better varieties of maize; issues relating to the fragmentation of cultivable land, especially paddy lands and its impact on production, productivity and long term sustainability; issues relating to the growing and the use of soya, and the question of Sri Lankan food habits in relation to its consumption; issues of post harvest losses and possible remedies; issues relating to growing for a market and the relationship that should be developed between the producer and the buyer; matters relating to quality control at all levels, and a number of other matters.

These meetings were extremely interesting. They were attended by senior scientists, researchers, agricultural economists and marketing experts. The Minister was greatly exercised with the central issues of high quality research, bringing the findings of such research to the field, and obtaining a detailed feedback from between research and growers back into the research process. This was a virtuous circle, he wished to encourage and to improve. But in this, all of us were to suffer bitter disappointment.

The link between research and the field and back to research were the army of agricultural instructors. They were an old and a tried and tested institution. They were a highly trained staff with a high degree of professional pride in their work. In fact, Sri Lanka had the reputation of having one of the best agricultural extension systems in the whole of Asia. But along with the President’s Janasaviya program of poverty alleviation arose the necessity for much larger numbers of Grama Sevakas or village level officers. The agricultural instructors were diverted for this purpose.

In spite of all the reasoning we could adduce, the President and his advisors thought that these officers could function in a dual capacity. The passage of time clearly revealed that as foreseen by us, they couldn’t. Thus was broken a tried, tested and an effective system. The Minister was more cynical than angry. He regarded the action as an act of irresponsibility and vandalism. So did everyone connected with agriculture.

(Excerpted from In Pursuit of Governance, autobiography of MDD Peiris) ✍️

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How climate change fuels extreme weather:

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A landslide in Sri Lank (Photo: Sri Lanka Red Cross)

What Sri Lanka’s recent disasters tell us

Sri Lanka has always lived with the moods of the monsoon. For generations, people have grown used to seasonal rhythms of rain, wind and sunshine. Yet what the country has witnessed in recent months feels different. The storms have been stronger, the rainfall more intense, the destruction more widespread and the recovery more painful. The nation has been battered by floods, landslides and hurricane force winds that arrived with little warning and left thousands struggling to rebuild their lives. Scientists say this new pattern is not an accident of nature. It is a direct outcome of the world’s changing climate, which is heating the atmosphere and oceans and turning familiar weather cycles into something far more volatile.

To understand why Sri Lanka is experiencing such severe storms and flooding, it helps to begin with a simple idea. A warmer world holds more energy. When the atmosphere and ocean temperatures rise, they behave like an overheated engine. The monsoon winds strengthen. Rain clouds grow heavier. Sea levels climb. All these changes amplify the forces that produce extreme weather. What used to be occasional, manageable disasters are turning into regular and overwhelming events.

One of the clearest links between climate change and extreme weather is found in rising ocean temperatures. The Indian Ocean is warming faster than most other major bodies of water on the planet. This has serious consequences for Sri Lanka because the surrounding sea regulates the island’s climate. Warm oceans feed moisture into the atmosphere. This moisture then forms clouds that can trigger heavy downpours. When ocean temperatures climb beyond their normal range, the atmosphere becomes supercharged. Rain that once fell steadily over several days can now fall in a matter of hours. This explains why many parts of the country have witnessed sudden cloudbursts that turn roads into rivers and fields into lakes.

Floods in Sri Lanka

Warmer oceans also influence wind patterns. A heated sea surface disturbs air circulation, sometimes producing swirling systems that carry destructive winds and torrential rain. While full scale cyclones are less frequent in Sri Lanka than in parts of India or Bangladesh, the island is increasingly experiencing hybrid storms that bring cyclone like winds without being classified as named cyclones. These storms uproot trees, blow roofs off houses and knock down electricity lines, making post disaster life even harder for affected communities.

Another major factor behind Sri Lanka’s recent extreme weather is the shifting behaviour of the monsoon. For centuries, the island has relied on two monsoons that arrive at predictable times. Farmers, fishermen and traders built their lives around this rhythm. Climate change has disrupted this familiar pattern. The monsoons are becoming erratic. They may arrive later than usual or withdraw too early. In some years they bring too little rain, causing droughts. In other years they arrive with overwhelming intensity, bringing rain far beyond the land’s capacity to absorb. This unpredictability makes it difficult for people to prepare. It also increases the risk of disasters because infrastructure, agriculture and drainage systems were designed for a different climate.

In many regions of Sri Lanka, the land itself has become more vulnerable. Rising temperatures and unpredictable rainfall weaken soil structures. When long dry spells are followed by sudden downpours, the earth cannot hold together. Hillsides become unstable and landslides occur with devastating speed. Villages that once felt safe now face new threats as slopes collapse without warning. These disasters are not simply natural. They are intensified by human activities such as deforestation, poor land management and unplanned construction. Climate change acts as a catalyst, magnifying these risks and turning minor vulnerabilities into life threatening dangers.

The Sea level rise adds yet another layer of concern. The coasts of Sri Lanka are home to millions of people, as well as vital industries such as fishing, tourism and trade. Higher sea levels make coastal flooding far more common, especially when combined with storm surges. During recent storms, waves pushed much farther inland than usual, damaging homes, shops and fishing equipment. Saltwater intrusion also harms soil and freshwater supplies, threatening agriculture in coastal zones. With sea levels continuing to rise, these risks will only grow unless long term protective measures are put in place.

It is also important to recognise the human side of these disasters. Climate change is not only about shifting weather patterns. It is about the people who must confront the consequences. In the aftermath of the recent events, Sri Lankans have shown remarkable courage. Families have worked together to clear debris, rebuild houses, restore livelihoods and comfort those in distress. Yet the burden has not been evenly distributed. Low income households, informal settlements and rural communities often face the greatest hardships. Many of them live in areas more prone to flooding and landslides. They also have fewer resources to recover when disasters strike. Climate change therefore deepens existing inequalities, making vulnerable groups even more exposed.

Children are among the worst affected. Schools often close for days or weeks after floods, interrupting education and adding stress to families already struggling with upheaval. Health risks rise as stagnant water becomes a breeding ground for mosquito borne diseases. Malnutrition can worsen when livelihoods are disrupted and food prices increase. Elderly people face additional risks because they may have difficulty moving quickly during emergencies or accessing medical care after the disaster.

In cities, extreme weather strains essential services. Heavy rains overwhelm drainage systems, causing urban flooding that brings traffic to a halt and damages vehicles and businesses.

Hospitals face sudden influxes of patients. Water treatment plants struggle to maintain supply when rivers overflow or become contaminated. Power outages become common as strong winds damage transmission lines. These disruptions show how deeply interconnected human systems are with the natural environment. When the climate changes, every part of society feels the impact.

Despite the grim realities, there is reason for hope. Sri Lanka has a long history of resilience. Communities have rebuilt after countless storms, droughts and conflicts. Today the country has access to better technology, stronger scientific knowledge and more global support than ever before. What is needed is a clear commitment to prepare for the future rather than react only after disasters strike.

One of the most promising strategies is early warning systems. Accurate forecasts can save lives by giving people the time they need to move to safety. Sri Lanka has already improved its meteorological capabilities, but there is still room to strengthen local communication networks so that warnings reach everyone, including those in remote areas or without internet access. Community education is equally important. When people understand what climate change means for their region, they can make informed choices about housing, farming and water use.

Infrastructure must also evolve. Drainage systems in many towns need upgrading to handle more intense rainfall. Riverbanks require reinforcement to prevent flooding. New buildings, particularly in risk prone zones, must follow safety standards that take climate change into account rather than relying on outdated assumptions about weather patterns. At the same time, restoring natural ecosystems can offer powerful protection. Replanting mangroves, preserving wetlands and maintaining forest cover all help buffer the impact of floods, storms and landslides. Nature is one of the most effective defences against extreme weather when it is allowed to function properly.

On a broader level, Sri Lanka will benefit from global efforts to slow climate change. The island is a small emitter of greenhouse gases compared to many industrialised nations, yet it bears a heavy share of the consequences. International cooperation is essential to reduce harmful emissions, invest in renewable energy and support adaptation in vulnerable countries. Sri Lanka can also strengthen its energy security by expanding solar, wind and other sustainable sources, which reduce dependence on fossil fuels that contribute to climate change.

However, even as governments and scientists work on long term solutions, the experience of ordinary Sri Lankans during the recent storms offers an important lesson. Climate change is not a distant threat. It is happening now. It is felt in flooded living rooms, damaged paddy fields, broken bridges and displaced families. It reshapes the choices parents make for their children and the fears felt by those who live close to rivers or hillsides. It influences food prices, housing stability and health. It is a lived reality, not just an environmental problem.

At its heart, the story of Sri Lanka’s extreme weather is a story about people trying to protect their homes and loved ones. It shows how a global crisis can land with fierce intensity on a small island. But it also reveals the strength of human solidarity. Neighbours rescuing neighbours. Strangers offering food and shelter. Volunteers stepping into danger to help those trapped in rising waters. This spirit of care will be essential in the years ahead as the climate continues to warm and weather events become even more unpredictable.

There is no single solution that will shield Sri Lanka from every future storm. Yet there are many steps the country can take to reduce risk, strengthen communities and build resilience. These efforts will require resources, planning and political will. They will demand cooperation across regions, sectors and generations. Above all, they will require recognising that climate change is not someone else’s problem. It is a shared challenge that demands collective responsibility.

The recent disasters have served as a warning and a call to action. They have shown how quickly weather can turn violent and how deeply it can disrupt daily life. But they have also shown the urgency of preparing for a hotter and more unpredictable world. Sri Lanka has the knowledge and the capability to adapt. Its people have the determination. If these strengths are harnessed with foresight and compassion, the country can chart a safer path through the stormy decades ahead.

Climate change may be reshaping the monsoon, but it does not have to dictate Sri Lanka’s destiny. With the right choices, the island can remain not only a place of natural beauty but also a place of resilience, hope and human connection in the face of a changing planet.

(The writer is an environmentalist.)

by Vincent David ✍️

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