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Almsgiving of a different sort



Amritha Bethi Gee Pudasara

By Sajitha Prematunge

Amritha incense sticks is a product, without which no Buddhist or Hindu religious activity is complete. Darley Butler, the manufacturers, has engaged themselves in an almsgiving of a different sort; an album of Buddhist devotional songs in CD format, released to coincide with Vesak season and to be aired on radio. The CD consists of songs sung by veterans and new generation artistes alike, such as Dr. Nanda Malini, TM Jayarathna, Sunil Edirisinghe, Prof. Sanath Nandasiri, Kala Suri Latha Walpola, Ishaq Baig, Dayan Witharana and Shanika Sumanasekara.

Ven. Balangoda Ananda Maitreya Thera, Kularatne Ariyawansa, Prof. Praneeth Abeysundara, Rambukana Siddhartha Thera, Samudra Wettasinghe, Sunil Sarath Perera, Mahinda Dissanayake and Vajira Mahakanumulla have enriched the album with their lyrics, while the music for the album was composed by veterans in the field, such as Nawarathne Gamage, Mahinda Bandara. and Dr. Rohana Weerasinghe.

The endeavour started a couple of years ago with a handful of songs accompanied by visuals. Eight more were recorded recently to make the 12-song album. Unfortunately, asVesak, Poson must also be celebrated within the confines of one’s home this year, and Kularatne Ariyawansa believes that the launch of the album would help to lift at least some of the despair. 

On numerous occasions in the past Amritha patronaged causes such as popularizing Buddhist devotional songs. So, it came as no surprise when Ariyawansa was approached by Darley Butler Director Sanjeewa Gunawardena to do a Buddhist devotional song album. “There is an obvious reduction in Buddhist devotional songs as opposed to the gramophone age, when even non-Buddhist artistes such as Mohideen Baig, Latha Walpola and Edward Jayakody sang iconic Buddhist devotional songs. In every Sarala Gee programme on radio all the artistes sang at least one Buddhist devotional song,” says Ariyawansa, who was instrumental in putting the album together. Ariyawansa commends Amritha and its management for working to popularize Buddhist devotional songs at such a time when commercialization is stifling such artistry. In fact, the album was produced at a hefty cost to Amritha, with no personal benefit.

“Being a major religious and cultural celebration, Vesak is an integral part of our culture and what better product to initiate such a venture than Amritha josticks, which is sold mainly to Buddhists and Hindus,” says Darley Butler Director Sanjeewa Gunawardena. Darley Butler itself is a company with a proud history spanning 173 years. He observes that the Sri Lanka Broadcasting Corporation was responsible for the popularization of most Buddhist devotional songs. 

“Back when there was only radio, nationalist songs, songs that paid homage to parenthood and Buddhist devotional songs were quite popular.

Veterans such as WD Amaradeva, Nanda Malini and Sanath Nandasiri and later TM Jayarathna, Sunil Edirisinghe, Neela Wickramasinghe and Edward Jayakody received institutional support from radio stations, to engage in such quality work,” says Dr. Rohana Weerasinghe. “But this changed with the advent of cassettes and artistes were discouraged from engaging in quality work.

Even such companies as Singlanka, with which Rambukana Siddhartha Thera worked to popularize Buddhist devotional songs, is sadly defunct now, says Weerasinghe. He lauds the attempt by Amritha to fill this void. “We were forced to play age-old devotional songs during Vesak and Poson year after year. I agreed to help this venture because I was exposed to such a song culture previously. It’s a timely venture. Let’s just hope that TV and radio has the good sense to take it up.”

In fact Gunawardena is of the view that the new age commercialized TV channels and reality shows are partly to be blamed for the cultural deterioration that tolled the death knell for such quality songs. He opines that it is our duty to preserve such a cultural heritage. He counts himself lucky that they were able to bring together veterans in the field such as Latha Walpola, Sanath Nandasiri as well as new generation artistes such as Shanika Sumanasekara.

“Buddhist devotional songs are part and parcel of Vesak and considering the predicament the world is in right now, this initiative is commendable,” says Prof. Praneeth Abeysundara. He says that the album afforded him the rare chance of writing about the larger than life human with immense intellect, the Buddha, at a time when other lyricists are discouraged from writing such devotional songs due to cultural deterioration. “The Buddha and Sangha have always been one with nature, in that the whole universe and not just the ‘human animal’ were subject to their compassion and loving kindness. This is a beautiful doctrine that the lyricists of this album were able to render into words,” says Abeysundara.

Having studied in India in the 1990s Abeysundara often went on pilgrimage to places such as Lumbini, Bodhgaya, Sarnath and Kushinagar, “The kind of places we can’t even imagine visiting under the current circumstances. So I imagined them and rendered it into song.” He maintains that only a well read person can write such devotional songs that employ techniques as namasmarana (name commemoration) and gunakirthana (lauding). “Rambukana Siddhartha Thera is a case in point,” says Abeysundara. In addition the album contains a song, sung by Sunil Edirisinghe, based on a composition by Ven. Balangoda Ananda Maitreya Thera. “The songs offer relaxation to the listener. It is a form of almsgiving.”

“The continuity of the Buddha Sasana must be ensured for the Dhamma to be conveyed to the laity,” says Sunil Edirisinghe, who believes that, in a world proliferated by meritless creations, albums such as this is an ideal mechanism to convey the Dhamma to the public. Edirisinghe is particularly pleased with the message about the Noble Eightfold Path the song ‘Saddharmalokayen’ conveys. “It conveys a complex message in very simple and easily grasped terms.” His other song ‘Dura Gaman Yayi’, is based on the Dhammapada Chitta Wagga gatha,


‘Duran Gaman Eka Charan

Asariran Guhasayan

Ye Chittan, Sagngnamessanthi 

Mokkhanthi Maara Bandhanan’

(He who controls the mind faring far, wanders alone, is formless, and whose abode is a cave, is capable of escaping the grip of Mara [Death])

“The Chitta has the power to tie beings to Samsara. Learning to subdue it is half the battle. As such the messages conveyed in these songs are pure Dhamma,” says Edirisinghe.

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English in Mathematics



By R.N.A. de Silva


“Which subject did you have most difficulties with, having switched the medium of instruction from Sinhala to English?” I posed this question to a Sri Lankan student who was following a pre-University course in an educational institution in Hong Kong, having completed studies up to the GCE Ordinary Level programme in the Sinhala medium in a leading girls’ school in Colombo. “It is definitely mathematics,” she replied. Having served as a teacher for a long period of time at this educational institution with students from over 80 countries, I realised the above-mentioned view was shared by other students, too, who had to change the medium of instruction to English. This does not seem to make sense as one would have expected mathematics to be the easiest subject to follow as it has its own symbolic language. Why then has this situation arisen?

I would like to separate these difficulties into two categories:

1. Hastiness due to mindset

2. Vocabulary issues

Sometimes hastiness can automatically occur due to the mindset that mathematics should be easy to follow even if you change the medium of instruction as you are dealing with symbols. This attitude can cause enormous problems as students may skip instructions or avoid reading the question fully and concentrate only on the symbolic part of the problem

As an example, consider the following question.

The graphs of lines 3y = 5x + 1 and 2y = 7 – 3x intersect at point P. Find the coordinates of P.

Seeing the word ‘graphs’ and the two equations, a student maybe tempted to draw the graphs of the two lines and thereby find the point of intersection, which is a time-consuming affair. If it was read properly, the student could have noticed that the solution can be obtained by solving the two equations algebraically, which is much more efficient.

To a fast reader, obtaining the correct answer to the following question can be a problem as it may end up with just finding the value of x.

If 2x+3 = 5x-3, find the value of 2x+3.

The students need to be trained to read the question fully and understand what is required to be done, before attempting it.

The time spent to grasp the aim of the question is not wasted time.

Many children consider mathematics as an alien language consisting of symbols and expressions. Most of the difficulties that students encounter is related to vocabulary. The mathematical interpretation of the meaning of a word may differ from the meaning given to it in the English language. The word ‘find’ in mathematics means to obtain an answer showing the working while in the English language, it refers to discover or search. The following sketch shows the funny side of this difference.

Two of the words that has caused much confusion are ‘or’ and ‘and’.

In general usage, A or B is considered as either A or B but not both, as shown in picture.

However, in mathematics ‘A or B’ means ‘it can belong to A or B including intersection’. This is shown in picture.

The above, in normal usage is interpreted as ‘A and B’. However, in mathematics A and B refers to only what is common to A and B as shown in picture.

Here are the mathematical meanings of some of the other words which can have a different meaning with the English language definitions.


– Obtain the only possible answer


– Mark the position of points on a diagram

Write down

– Obtain the answer (Working need not be shown)


– A number that does not change


– Having the same shape but not the same size


– To show a result using known information


– A procedure such as addition, subtraction, multiplication, etc.


– A member of a set


– The extent of space occupied by a solid

The following illustrate some of the difficulties that the difference of meanings brings:

How odd these odd numbers are? The even numbers are even stranger.

Don’t be mean and help me to find the mean of these numbers.

Is right angle the right answer? Let me write it on the board.

The polysemous nature of some of the mathematical terms make it confusing for the students in the understanding of mathematical concepts. Mathematical terms have precise definitions to describe numerical relationships. At times these definitions resemble the everyday usage meaning but there are instances where the definitions notably differ. Consider ‘in general’ as an example. In mathematics there can be no exceptions to a result if it is considered to hold in general. However, in everyday usage, if a claim is said to be true in general, it would mean that it is true most of the time, but exceptions are possible.

To add to the problem, there are some terms such as ‘degree’ that can have many different meanings within mathematics while having a different meaning in everyday use. In mathematics, degree can refer to the measurement of an angle, the complexity of an algebraic equation and a unit of temperature.

Although mathematics deals essentially with symbols, it is taught through the medium of language which is the major means of communication. Students build understanding as they process ideas through language. It is important for students to give emphasis to the familiarisation with the mathematical vocabulary and at the same time understand the difference of meanings of terms mathematically and everyday usage. Teachers have an important role to play here in highlighting such terms and using them in different contexts for comfortable acclimatization. As Marcus Quintilianus quoted, “One should not aim at being possible to understand, but at being impossible to misunderstand.”

(The author is a senior mathematics examiner of the International Baccalaureate Organization and a member of the faculty of the Overseas School of Colombo.)



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Success with debut single



Fred-James Koch: Lots of airplay for ‘I’m Runnin’


Fred-James Koch seems to be more in the news, these days, than his illustrious father, Alston Koch.

The turning point in Fred-James career is, undoubtedly, the Hollywood film ‘Night Walk.’

His role in the film is two-fold – actor and singer.

It’s, in fact, his singing of the theme song, ‘I’m Runnin,’ that has generated quite a lot of excitement, among music lovers.

The song is now being heard, world-wide, over radio (in Sri Lanka, on Sun FM), while the video, too, has been seen by many, on social media.

An Australian magazine, ‘Music Injection,’ had this to say about Fred- James:

“Fred- James Koch has written an incredible theme song for the movie ‘Night Walk,’ called ‘I’m Runnin.’ Just released, this song is engaging and gives us a sense of urgency, as the song builds. Fred-James vocals have a unique tinge to them and with the video having scenes from ‘Night Walk,’ it encourages me to watch the movie. ‘I’m Runnin’ features AZ Sheriff.” – Jen.

Following the debut spin for ‘I’m Runnin,’ on The Music Director programme, on 88.3 Southern FM Melbourne, the track was also played on the All New Saturday Ausmosis programme.

And, guess what! It’s now No. 3 on the Australian Top 20 Download chart. and No. 2 on the Australian Top 20 Stream chart.



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Inklings of change in national reconciliation policy



By Jehan Perera


The government comfortably overcame a vote of no-confidence in one of its key ministers over the rise in the price of fuel.  Those who expected to have greater numbers supporting the no-confidence motion miscalculated that the apparent differences and rivalries within the government would be uppermost.  Any government, or institution for that matter, would have its internal differences.  The current government is better secured against these differences that might otherwise split it into different competing parts on account of the familial bonds that bind the leadership together.  The President, Prime Minister, newly appointed Finance Minister, as well as the former Speaker who is now Irrigation and Internal Security Minister, are closely knit brothers who have gone through trials and tribulations together. 

An iconic photograph of recent times would be the joy on (then) President Mahinda Rajapaksa’s face when he embraced his brother (then) Defence Secretary Gotabaya Rajapaksa shortly after the latter survived a suicide bomb attack at the height of the war.  The brothers, however, have different strengths and constituencies.  They have different groups who follow and advise them, and each of these groups would prefer if their leader was the first among equals.  President Gotabaya Rajapaksa’s comment that he has another eight years in which to achieve his goals has been widely discussed.  It would send a signal to others in the polity that it would be premature to gather around another member of the family at this time in anticipation that the baton would be passed on at the conclusion of the President’s current term in 2024.

On his part, the President has been promoting the institution he once served and to which most of his confidantes belonged or continue to belong.  The institution of the military is one where the closest of human bonds can be forged, because on the battlefield each depends on the other for their lives.  In his early period in office, the President has been promoting the military, both serving and retired, wherever he can, as ambassadors to foreign nations, as Covid health guideline monitors and as a supra grade of administrators in government departments.  It is often the case that those appointed to these positions are not the best suited to the tasks they have been set to do.  But the President evidently trusts them and they are his support base.  Unlike any other president in the past, President Gotabaya Rajapaksa is not a member of a political party.  Civil society organisations have periodically called for a non-party presidency who is non-partisan in decision making. 



However, there is a need to challenge the excesses.  The president’s pardoning of a soldier who was held by several courts, including the Supreme Court, to have deliberately killed children and (adults, eight in all), outside of the battlefield may be due to his conviction that loyalty to the military counts most.  However, the President is expected to uphold the system of checks and balances, and if he favours one institution at the expense of the others, it leads to a weakening of the entire structure of governance.  Another looming challenge is that posed to the autonomy of institutions of higher education and specifically the universities.  The government decision to vest the Kotelawala Defence University with powers to accredit other institutions of higher education is a threat to the freedom of thought and expression.  The military hierarchy who will head the KDU can be expected to have values that are important to the military, but not to democracy which is based on human rights.

The KDU law needs to be opposed as indeed the Federation of University Teachers Associations (FUTA) has urged along with opposition political parties.  At the same time there are other issues on which civil society can consider giving constructive support to governmental initiatives.  For instance, they do not engage with NGOs who provide a variety of services complementing the work of the government. The most important of these is the national reconciliation process.  There are indications that the government is shifting its stance on the issues of post-war reconciliation.  President Gotabaya Rajapaksa’s election victory on a highly nationalist platform won him a big majority of votes of the Sinhalese ethnic majority.  The government felt empowered to publicly declare its intention to withdraw from the post-war reconciliation process initiated by its predecessor government with support from the international community.  This was followed by withdrawal from UNHRC resolution 30/1 of 2015 co-sponsored by the previous government. 

However, the four subsequent internationally driven resolutions against Sri Lanka, emanating from Geneva (UNHRC), Ottawa (Ontario Parliament), Washington DC (US Congress) and Brussels (EU Parliament) seem to have led to a serious rethink within the government about its policy towards post-war reconciliation.  All four make human rights and the ethnic conflict their centerpiece.  Though not yet publicly commented upon, the signs of change are two-fold.  The first is the increased visibility of the US Embassy in meeting with the leaders of the Tamil and Muslim parties.  The media has reported that US Embassy officials discussed issues of post-war reconciliation efforts, devolution of power, rule of law and the Prevention of Terrorism Act with SLMC leader Rauff Hakeem. Recently, a US Embassy delegation, led by Ambassador Alaina B. Teplitz, held similar discussions with TNA leader R. Sampanthan where the focus was on the proposed new Constitution.



The second sign of a change is the statement from the Presidential Secretariat announcing a recommendation, emanating from the President Commission of Inquiry for Appraisal of the Findings of Previous Commissions and Committees on Human Rights and the Way Forward headed by Justice AHMD Nawaz.  This is with regard to the EU call for the abolishing of the Prevention of Terrorism Act long seen by those promoting national security as part of the country’s first line of defence.  The Commission said that it cannot agree with calls for repealing the PTA but Sri Lanka’s anti-terrorism law should be reformed in line with similar laws in other countries, including the UK.  This would be aimed at affirming Sri Lankan sovereignty and national security interests, which are important to the government’s voter base, while complying with the requirements of the EU parliament which has called for the repeal of the PTA on the grounds that it violated human rights. 

The Presidential Secretariat statement also contains a significant section in which it mentioned that “It is the policy of the Government to work with the United Nations and its agencies to ensure accountability and human resource development in order to achieve lasting peace and reconciliation. The Government is committed to providing solutions for the issues to be resolved within the democratic and legal process and to ensure justice and reconciliation by implementing necessary institutional reforms.”  This is the first official indication that the Government is reconsidering its earlier position that it would blaze is own path with an indigenously generated reconciliation model which would not require international assistance. In this context it would be useful if the government focused closer attention to the achievement of the UN Sustainable Goals.

Veteran Tamil political leader V Anandasangaree, who has championed Tamil rights for a long time, and whose son is a Canadian parliamentarian, has referred to these recent developments and said that the President who holds the defence portfolio, Prime Minister and Finance Minister being members of Rajapaksa family could ensure genuine post-war reconciliation.  He also urged President Gotabaya Rajapaksa’s government not to leave the problem for a future administration to resolve, but address it now.  If the President is to successfully address the problem that has eluded a solution since independence, and been the biggest disaster to Sri Lanka’s development, he will need to broad base his support at multiple levels.  He will not only need the support of the ruling party, led by his brothers, as well as civil society, but also that of the ethnic minority parties and the opposition political parties.  This will require patience, dialogue and self-sacrifice, and the need to break from past and chart a reconciliatory course of action.

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