Opinion
Buddhist meditation for the tech-savvy generation
By Geewananda Gunawardana, Ph.D.
Meditation is a two-billion-dollar industry in the USA; it includes retreats, corporate training classes, apps, and many variations in between. It is estimated that 14% of adults have participated in meditation at least once in their lifetime. A survey found that 22% of the participants meditate to connect with their “true self” and 10% to connect with something larger than themselves, i.e., spiritual reasons. It is fair to assume that most of the Sri Lankan Buddhists would belong to this category. Another 16% meditate for health and enjoyment; the other reasons are improving energy, aiding memory or concentration, anxiety, stress, addiction, and depression (Science Reports 2016). The corporations do it to increase the productivity of their employees, i.e., to make more money.
While some participants have reported positive outcomes, others claim disappointments, misunderstandings, and undesired outcomes. Bhikkhu Sujato explained all this when he wrote: “While the intensive retreat has given many people, including myself, a crucial kick-start in their Dhamma practice, it is not without its drawbacks. It is normal that meditators will get a high on the retreat and then fall back to earth. The extreme exertion invites over-estimation, and such retreats are full of people who convince themselves they have attained jhāna or awakening. Even worse, intensive practice with inadequate preparation and guidance can trigger psychosis, which is extremely dangerous. Many meditation retreats are run without the grounding in psychological understanding to recognize or handle these breakdowns, and meditators may be told simply to continue, or even that their psychosis is a sign of insight” (Bhikkhu Sujato, Sutta Central 2013).
My meditating colleagues who know my Theravada background often ask about my opinion on the ‘Mindfulness” sessions we were offered. What miracle is expected to happen when you focus on your breath or some other object while sitting still, they ask. I am no meditation guru, and I am as conflicted as they are; as I understand it, the Buddhist meditation is based on the fundamentals of Buddha’s teaching. It has a clear goal, but no mystery or magic of any kind. Numerous other methods have been added over the years. It is no wonder that one can become confused if one gets into meditation without knowing the fundamentals. That is the case with most American meditators, just as Bhikkhu Sujato has explained, but are we Sri Lankans any better?
The Buddha’s mission was to eliminate doubts and mysticism from traditional explanations and theories of life that existed during his time, and his solution is expressed as “Seeing things as they really are” (yathabutha nanadassana). This is further elaborated as to “Understand the nature of the universe and the humans’ place in it, without subscribing to superhuman powers or mysticism” (Kalupahana 1992). Therefore, the goal is to understand this at the supreme level, which is Nibbana. The method is described in the Fourth Noble Truth, the Eightfold Path.
This is where the technologically savvy generation can step up. While earlier generations used perceptions and logical inferences to understand the nature of the universe and humans’ place in it, today, science is using experimental methods to achieve the same goal. This effort has generated a vast amount of information on subjects relevant to Buddhist meditation and described them in terms relatable to the present generation. Even high schoolers learn some of these facts, but unfortunately, they are not trained to see their relevance to real life beyond box checking at the examination. Therefore, the challenge for the tech savvy generation is to convert that information into knowledge and knowledge into wisdom, or insight, a form of meditation, as I was told by my mentors.
The traditionalists will scoff at this idea, but the Buddha himself used parables, similes, and stories appropriate for the times to get the message across. He acknowledged that while there is only one truth, there are many ways to reach it. Today, scientific knowledge is the best and most accessible tool to relate to Buddha’s teaching. What is wrong with adding one more to the forty plus existing methods if it works? The Pali term bhavana means mental culture or mental development to be able to see things as they really are. Various methods for the development of mental concentration (samatha or samadhi) existed before Buddha’s time, which he practiced under various teachers before the enlightenment. Buddha found them to be unsatisfactory as they did not lead to the realization of the truth, so he discovered his own method, the insight meditation (vipassana).
There is one more point to remember. Most meditation practices being popularized were originally meant for monastics and not for the laity (Sujato, 2013), and others were developed by 20th century meditation experts. The Pali Canon and the exegesis are transmitted over the millennia by the male monastic community, and as a result, what was meant for the laity has been mostly deemphasized or completely omitted from current practices (B. Rahula 2008). Furthermore, those methods were developed based on conclusions drawn by applying critical thinking and reasoning to information available at the time. On the other hand, modern science has added vast amounts of empirical information about the nature of things that were not available to the previous generations, which can be used for meditation. That does not mean that the other methods are invalid, or the Buddhist thinking is inferior to science. It is quite the opposite: science is only beginning to rediscover what the Buddha described two and a half millennia ago, without the benefit of ‘sophisticated’ technology, especially about the human perception and mind. Therefore, scientific understanding of the human body, mind, and the universe offers the technologically savvy generation yet another way to relate to Buddhist ideals without subscribing to conjecture, mysticism or beliefs.
The Buddhist meditation is aimed at gaining insight, which is described as paying attention or observation (anupassana) into the true nature of the body (kaya), perception (vedana), mind (citta), and several other phenomena (dhamma) that include the three characteristics of life and factors governing morals or ethics (DN 22, and MN 10). Except for the subject of mind, science has explored and explained every detail of these subjects going down to subatomic particles level. While Buddhist teaching is way ahead in explaining the mind, science has made great advances in catching up during the last two decades, and their findings are astonishingly in agreement with what the Buddha taught.
The relevant facts that would emerge from the investigation of scientific information can be summarized as follows. All phenomena, animate and inanimate, in this universe, except one, arise due to causes and conditions, and as a result, they are all interrelated (hethuphala vada). Therefore, all such phenomena are in flux (anicca), and have no substance (anatta), i.e., they are all processes. The human sensory system is evolved for the sole purpose of perpetuating their DNA, and as a result their perception (vedana) is imperfect and not suited for seeing the reality. The brain processes (citta) this incomplete information received as electro-chemical signals and constructs a mental image of the universe. We have no way of knowing how accurate that model is, except that it is good enough for the intended purpose, which is the propagation of DNA. This limitation of observing reality is further elaborated in quantum mechanics.
Humans are compelled to navigate through this world, of which they have only a mental construct of unknown quality, using tools built for different purposes. This is like a blindfolded man on a bullock cart with a broken axel is asked to navigate through a busy modern city. However unsatisfactory and beyond control the situation is, evolutionary processes have made humans cling to this situation (tanha). As a result of this clinging, humans continue to plod through it, assuming it is fun, again a trick of the DNA; this is referred to as the human condition (dukkha). While the immediate cause of this condition is the clinging, Buddha explained that the cause of clinging is ignorance (avijja), and the way to be free from this human condition is to eliminate ignorance and see things as they really are. The mental culture or development (vipassana bhavana) is the necessary mechanism to achieve this wisdom.
The Noble Eight-fold Path is interpreted by scholars as having two meanings: it is the way to become a noble, i.e., one with wisdom, and it is the way the nobles behave. As the name implies, the path has eight categories, which must be followed and practiced concurrently. These eight divisions belong to three types: wisdom (panna), mental discipline (samadhi), and ethical conduct (sila). Wisdom includes having the right thoughts (sankappa) and understanding, or view (ditthi) of the above-described processes. Having mental discipline includes striving (vayama) to be focused (samadhi) and mindful (sati) of all actions. In other words, know how the universe functions and ensure one’s speech (vaca), actions (kammanata), and livelihood (ajiva) are in harmony with the universe, which is ethical conduct.
None of the above processes have anything to do with beliefs, mysticism, or ideology. All these phenomena are explained based on empirical evidence by the theory of molecular evolution, biology, neuroscience, and physics. The premise is that one who understands these phenomena in wisdom will live a happy and a harmonious life as they know that all phenomena are interconnected and his or her actions have consequences, not only for the individual, but all beings. This is not a mere hypothesis but an empirically proven fact. Today, in this technologically advanced society, where information is freely available, individuals can access all the relevant information at levels befitting to their individual needs, including original publications in scientific journals. One does not have to retreat from daily life, sit in a particular posture, or take the words of someone else to verify these facts. Recall the Buddha’s advice to Kalalmas.
While the Buddha did not rule out the ability of laity to achieve insight at the supreme level, he gave a more pragmatic option for them: an ethical and moral code of conduct referred to as the Five Precepts, for leading a happy and harmonious life. There is a particularly important reason for giving two different prescriptions for monastics and laity. Laity must deal with a variety of responsibilities and chores constantly and require interacting with a larger community, whereas monastics remain mostly isolated from such hassles and chores. Therefore, for the laity to live a harmonious life, the entire community must abide by rules, regulations, and conduct accepted by the community. Buddhist ethics, especially the five precepts, are not based on some doctrinal principles, but are formulated for the welfare of the community at large and its needs and wants. These secular principles are based on the following rationale: If someone were to do “this thing to me,” I would not like it. But if I were to do it to them, they would not like it either. The thing that is disliked by me is also disliked by another. Since I dislike this thing, how can I inflict it on another (SN 55.7).
Unfortunately, many Buddhists believe that the consequences of either following or breaking the five precepts will come to fruition only in the next life. That is not the case, they are related to the wellbeing of a society here and now. Imagine where Sri Lanka would be today if the elected officials and bureaucrats had observed the second precept of refraining from taking what is not given to them. What if the religious leaders had used their authority to stop these blatant violations or at least condemn them, instead of bestowing their blessings? If the same people had followed the fourth precept of refraining from false speech, would there be a need to fight for transparency? Following the five precepts can help solve most of the ills of society; but one must see the science behind it and act, accordingly, merely parroting them in a dead language will not help. Furthermore, it is necessary to interpret the Buddhist code of conduct in the current context. If the tech savvy generation cannot see it, what is the use of all that knowledge?
For example, most Theravadin Buddhists assume that eating meat does not violate the first of the five precepts: refraining from depriving a living being of its life. Their reasoning is that I did not kill the animal, and meat is always available in the market. That is an erroneous assumption; free market economist will explain that the animals are slaughtered specifically for the customers’ needs. The point is that the negative consequences of meat eating are severe and far reaching. It is an extremely inefficient way of gaining nutriment. It takes seven kilograms of grains to produce one kilogram of beef. The worldwide grain harvest used for animal feed is sufficient to feed ten billion people, which is the expected world population in the year 2050. The land and water use, deforestation, antibiotic use, habitat loss, and the contribution to greenhouse gas emissions of animal farming are already beyond sustainable levels.
The best and the easiest way to help reduce global warming is to reduce meat consumption so that burning of fossil fuels can be continued until an alternative is found. The negative health effects and associated costs, especially in societies that have taken up the habit due to newfound wealth, should be considered as well. The West has seen it, and they are acting on it. Practicing the first precept could be our only, and the least disruptive contribution to achieving carbon neutrality by 2050.
Sri Lanka is one of the most corrupt countries, we scored thirty-four out of one hundred (Transparency International 2023). It is not necessary to explain the consequences of not refraining from taking what is not given by others and false speech. Sadly, our culture has a long history of pleasing those in positions of power or authority (Knox 1681) and it has now become a national norm with disastrous results.
Sri Lanka’s alcohol consumption is 4.1 litres per capita. However, when corrected for the drinking population, which is 34.8%, it becomes a staggering number. This has been identified as a major obstacle to achieving the country’s Sustainable Development Goals (PLoS One. 2018; 13(6). Asides from adverse economic and health issues – no, there are no known health benefits from moderate drinking whatsoever, abuse of mind-altering substances can have devastating effects on families, especially children, friends, and the community in general. It is important to know that it is not only alcohol, tobacco, and illicit drugs that come under this category, but the harmless betel nut too can alter the mind to a certain degree; they all hinder the rational thinking ability, quite the opposite of culture or development of mind.
Next to the second and fourth precepts, the most damage to society results from disregarding the third precept: renouncing sexual misconduct. This is often interpreted as refraining from adultery, which is incorrect. English translations of the Pali verse use misconduct, illicit, unacceptable, and misuse; therefore, a better interpretation would be “not to use sexuality in any way that can cause harm to others, self, or society.” A number of other social ills prevalent in the country fall under this definition: According to a UN report, 90% of the women surveyed report being sexually harassed at least once in their lifetime. That number for late adolescent school children is 78%. A survey of men found that 28% of them were sexually abused during childhood. The actual numbers could be higher; many victims remain silent as they do not wish to re-live the trauma. This is a disgusting situation; how can a society function if half of its members must live in constant fear of the other half? That is a pathetic commentary for a nation claiming to have a proud civilization and be the protectors of the Buddha’s teaching. A civilization, really?
How did a society that has access to a wealth of information that is ahead of modern science get into this situation? It is a multifactorial issue. We carry a lot of baggage, and old habits are hard to change; for example, offering gifts to nobility to get things done is not new (Knox 1681), but now it has grown into a dangerous cancer consuming the nation. Recall that both giver and taker are committing crimes. In the context of this discussion, I attribute the responsibility to failures of the education system and the inability of the monastic society to accept and admit that their tradition has been hijacked by external forces and transformed it beyond recognition (Is the Buddha’s teaching lost on us? Island 05/12/2023). Teaching children to recite the five precepts in a dead language without emphasizing the science behind it serves no purpose. Only when one knows the true meaning of them, he or she will have no doubt about the validity of observing them to the letter.
The generation brought up with emphasis on STEM education has a chance to change the system; in reality, they have no other choice. Yes, the governance system must be changed, but ethics and morals cannot be legalized (legal positivism). Even though it is neglected and desecrated, they have access to the teachings of the greatest ethicists the world has known. Buddha’s teaching is a true user manual for the human. Unfortunately, it is used as a “manthra” that imparts good luck or mystic powers. Instead of memorizing Asvagosha’s poem, for example, the tech savvy generation must see the pragmatism of the Dhamma that gives the knowledge and the tools to deal with the mental and physical challenges humans face while navigating through the complex world they have inherited.
Buddha dhamma is an exploration of the universe and the humans’ place in it. It is a highly scientific explanation of the human body, mind, and other related phenomena, but one must see it in wisdom, without the mysticism, rituals, and misguided commentaries. The tech savvy generation has a wonderful opportunity to see the science behind it and gain the skill set to solve the problems at hand. As I was told, that is the Buddhist mediation is all about. If one can see the said processes that constitute the body and mind “without word or label,” they have succeeded. At that point, they will also see the relevance of morals in the Buddhist concept of continuity. Unfortunately, we cannot expect any help in this effort from those who advocate kayanu passana but oppose teaching children how to use their body and mind. To be fair, it is not reasonable for us to expect them to have an in-depth knowledge of biochemistry or neuroscience.
Opinion
When crisis comes to classroom:
How Sri Lankan children face natural disasters and economic problems
Sri Lanka has always found ways to survive storms. But during the past ten years, the storms have come more often and with more force. Floods have swallowed villages, landslides have buried homes, droughts have dried wells, and cyclones have pushed families out of their coastal towns. Then came the economic crisis in 2022 and 2023, which felt like an invisible disaster happening quietly inside every home. In the middle of all this were our schoolchildren. Their names rarely appeared in newspapers. Many of their stories were never told. A new study brings these voices together and shows how overlapping crises have reshaped education across the island. It also reveals something important: not all children suffered the same way.
This article tells that story through the experiences of teachers, parents and children. It also explains why some regions, some ethnic communities and some families struggled much more than others.
A decade of disruption
Over the past decade, Sri Lanka’s school system has been hit again and again. Floods in Ratnapura, Kalutara and Galle have become almost yearly events. Landslides in Badulla and Nuwara Eliya have cut off whole communities. Cyclones in Batticaloa and Ampara have damaged classrooms and left children in fear. Long droughts in the North and East have forced families to live with empty wells.
Then the economic crisis arrived. It brought fuel shortages, food shortages, transport problems, high prices and a heavy sense of uncertainty. Teachers stood in long queues just to buy a few litres of petrol. Parents struggled to buy exercise books. School buses stopped running. Many children stayed home. A school principal from the hill country said he could not remember a single year without crisis. “One month we have floods. The next month we have landslides,” he said. “The children keep losing learning time.” These experiences echo earlier concerns raised by Angela Little (2003) and Harsha Aturupane (2014), who showed that rural, estate and conflict-affected areas have always faced extra barriers. The new study suggests that recent disasters have made those old inequalities even wider.
When geography decides a child’s future
Sri Lanka is small, but the risks children face depend heavily on where they live. In the flood-prone river areas, schools often close for long periods. Many become temporary shelters filled with families, mats, cooking pots and clothing. Teachers say it can take weeks to clean and reopen classrooms. In the estate sector, children live high in the hills. When a landslide blocks a single narrow road, school simply stops. A teacher in Badulla said she once walked six kilometres during landslide season just to reach her students. “Some days I held on to tree roots to climb,” she said with a tired smile.
In cyclone-prone districts like Batticaloa and Ampara, fear becomes part of childhood. When the wind changes, parents start to worry. School roofs fly off. Books get soaked. Homes crumble. Recovery takes time, and many families cannot afford repairs.
In the drought-hit North and East, children sometimes miss school because they must help their mothers collect water. Teachers say these children return dusty, tired and unable to focus. Lalith Perera (2015) showed how geospatial tools can identify the highest-risk schools. The new study supports his findings and shows that children in these areas lose far more learning days than children in urban schools.
Ethnicity adds another layer to the struggle
Sri Lanka’s ethnic geography shapes children’s lives in deep ways. Tamil families in the North and East still face the long shadow of war-related poverty and lack of resources, as described by Shanmugaratnam (2015) and Samarasinghe (2020). Many schools in these areas are old, understaffed and in poor condition. When a cyclone or drought hits, recovery becomes slow and difficult. A teacher in Mullaitivu said her classroom lost its roof during a storm. “The children sat under a tree for weeks,” she recalled. “They still came. They did not want to fall behind.”
Muslim communities along the Eastern coast face frequent displacement during cyclonic seasons. When fishing families lose their boats and nets, income disappears. Children often miss school because parents cannot afford uniforms or bus fares.
Estate Tamil communities, studied earlier by Little and Jayaweera, continue to face long-term marginalisation. Many children rely heavily on school meal programmes. When the economic crisis disrupted these meals, teachers saw hunger more clearly than ever. Some children fainted in class.
In all these communities, ethnicity and geography combine to create layers of disadvantage that are hard to escape.
The economic crisis: A silent blow to education
The economic crisis of 2022–2023 affected every Sri Lankan home, but its impact was especially hard on low-income families. Economists like Nisha Arunatilake (2022) and Ramani Gunatilaka (2022) have shown how inflation and job losses pushed households into deep stress. These pressures directly affected children’s education.
With no fuel, many teachers could not travel. They walked long distances or hitchhiked. In some schools, several classes were combined because only a few teachers could come. School supplies became expensive. Parents reused old books or bought cheap, low-quality paper. Uniforms were patched many times. Some children wore slippers because shoes were too costly. Food shortages made everything worse. With rising prices, families reduced meals. In the estate sector, teachers saw hunger growing. Attendance fell.
Gender roles also shifted. Girls in rural areas took on childcare and cooking while parents worked longer hours. Boys were pushed into temporary labour. A mother in Monaragala said her teenage son cut timber to support the family. “He comes home exhausted,” she said. “How can he study after that?” Earlier, Selvy Jayaweera (2014) warned that crises deepen gender inequalities. The new study shows that her warning has come true again.
Schools tried to cope, but not all were ready
During field visits, researchers met principals who showed remarkable leadership. Some created disaster committees, organised awareness programmes and kept strong communication with parents. These schools recovered fast. Communities helped clean classrooms. Teachers volunteered for extra lessons. But many schools struggled. Some had no emergency plans. Others had old buildings damaged from past disasters. Some principals lacked training in crisis response. A few schools did not even have complete first aid boxes.
The difference between prepared and unprepared schools became painfully clear. After a cyclone in Batticaloa, one school restarted within a week. A nearby school stayed closed for nearly a month because debris and broken furniture filled the classrooms. Resilience expert Rajib Shaw (2012) highlighted the importance of strong partnerships between schools and communities. This study confirms that his message still holds true.
Families found ways to cope, but children paid the price
Every Sri Lankan family has its own survival strategies. Some borrow money. Some rely on relatives abroad. Some work extra hours. Some move to other districts. But these strategies often disrupt children’s schooling. When a father leaves home for work in another district, children lose emotional support. When a mother works late at a tea estate, older daughters must care for younger siblings. When a family moves temporarily, children lose teachers, routines and friends. A father in Ratnapura said he felt torn. “I want my daughter to study,” he said. “But how can I think of school when the river rises every year and we lose everything?” Years ago, sociologist K. T. Silva (2010) wrote about how poverty and displacement interrupt education. The new study shows that these patterns continue today.
How crises make old inequalities worse
One strong message from the study is that disasters do not create inequality they deepen what already exists. Rural schools with fewer resources suffer greater damage. Estate children who already face hunger become even more vulnerable. Tamil and Muslim families in hazard-prone areas must deal with both environmental and historical burdens.
Climate disasters also come in cycles. One flood does not end the struggle. Children who lose one month of school every year slowly fall behind. Their confidence drops. Their chances of continuing to higher education shrink. Meanwhile, well-resourced urban schools recover quickly. They have strong buildings, better communication and supportive parents. Their losses are small and temporary. The gap between privileged and vulnerable children grows wider each year.
What Sri Lanka can do now
Sri Lanka stands at a turning point. Climate change will bring more storms and droughts. The economy is still fragile. Schools must be prepared.
Every school needs a clear emergency plan. Preparedness should be part of daily school life safer buildings, evacuation routes, first aid training, and strong communication networks. Vulnerable regions need extra support. Flood-prone river basins, cyclone-hit coasts, drought-affected northern districts and the estate sector require more funding and attention. School meals must be protected. For many children, this meal is the difference between hunger and hope.
Teachers need help with transport and crisis training. Families need social protection so children are not forced into labour or long absences. Most importantly, education policy must place fairness at the centre. As Aturupane (2014) explained, equality cannot be achieved by giving all schools the same amount. Some schools need more because their burdens are heavier.
Stories that should guide policy
The most powerful part of this research is not the statistics. It is the stories:
A boy in Ratnapura losing his schoolbag to the floods.A teacher in Badulla walking through mud for her students.A mother in Batticaloa cooking in a cyclone shelter.A girl in Mullaitivu studying under a tree after her classroom roof blew away.A Muslim family in Ampara sheltering in a mosque during every storm.A Tamil child in Kilinochchi missing school to fetch water during drought.
These are the voices policymakers must listen to.
A future that values every child
Sri Lanka’s future depends on the minds of its children. If classrooms become unstable places, the country’s future becomes uncertain. But there is hope. Many teachers showed deep dedication. Many parents worked tirelessly to keep their children in school. Many communities showed unity and strength. If the government builds on this resilience through better planning, fairer funding and stronger support for vulnerable regions children’s dreams can survive the storms ahead. What we choose today will decide whether the next generation inherits disaster or opportunity.
References
Aturupane, H. (2014). Equity and Access in Sri Lankan Education. World Bank.Arunatilake, N. (2022). Economic Vulnerability and Social Protection in Times of Crisis. Institute of Policy Studies.Fernando, P. (2018). Household Vulnerability and Educational Participation in Rural Sri Lanka. SAGE Publications.Gunatilaka, R. (2022). The Impact of Economic Shocks on Sri Lankan Households. International Labour Organization.Jayaweera, S. (2014). Gender Dimensions of Educational Inequality in Sri Lanka. Centre for Women’s Research.Little, A. W. (2003). Education, Conflict and Social Cohesion in Sri Lanka. UNESCO.Perera, L. (2015). Geospatial Approaches to Educational Planning in Disaster-Prone Regions. Asian Development Bank.Samarasinghe, V. (2020). Regional Inequalities and Social Exclusion in Sri Lanka. Routledge.Shanmugaratnam, N. (2015). Post-War Development and Marginalisation in Northern Sri Lanka. Nordic Asia Press.Shaw, R. (2012). Community-Based Disaster Risk Reduction and School Resilience. Earthscan.Silva, K. T. (2010). Poverty, Displacement, and Educational Access in Sri Lanka. Social Scientists’ Association.UNICEF Sri Lanka. (2018). School Safety and Disaster Preparedness in Sri Lanka.
Opinion
The policy of Sinhala Only and downgrading of English
In 1956 a Sri Lankan politician riding a great surge of populism, made a move that, at a stroke, disabled a functioning civil society operating in the English language medium in Sri Lanka. He had thrown the baby out with the bathwater.
It was done to huge, ecstatic public joy and applause at the time but in truth, this action had serious ramifications for the country, the effects have, no doubt, been endlessly mulled over ever since.
However, there is one effect/ aspect that cannot be easily dismissed – the use of legal English of an exact technical quality used for dispensing Jurisprudence (certainty and rational thought). These court certified decisions engendered confidence in law, investment and business not only here but most importantly, among the international business community.
Well qualified, rational men, Judges, thought rationally and impartially through all the aspects of a case in Law brought before them. They were expert in the use of this specialised English, with all its meanings and technicalities – but now, a type of concise English hardly understandable to the casual layman who may casually look through some court proceedings of yesteryear.
They made clear and precise rulings on matters of Sri Lankan Law. These were guiding principles for administrative practice. This body of case law knowledge has been built up over the years before Independence. This was in fact, something extremely valuable for business and everyday life. It brought confidence and trust – essential for conducting business.
English had been developed into a precise tool for analysing and understanding a problem, a matter, or a transaction. Words can have specific meanings, they were not, merely, the play- thing of those producing “fake news”. English words as used at that time, had meaning – they carried weight and meaning – the weight of the law!
Now many progressive countries around the world are embracing English for good economic and cultural reasons, but in complete contrast little Sri Lanka has gone into reverse!
A minority of the Sinhalese population, (the educated ones!) could immediately see at the time the problems that could arise by this move to down-grade English including its high-quality legal determinations. Unfortunately, seemingly, with the downgrading of English came a downgrading of the quality of inter- personal transactions.
A second failure was the failure to improve the “have nots” of the villagers by education. Knowledge and information can be considered a universal right. Leonard Woolf’s book “A village in the Jungle” makes use of this difference in education to prove a point. It makes infinitely good politics to reduce this education gap by education policies that rectify this important disadvantage normal people of Sri Lanka have.
But the yearning of educators to upgrade the education system as a whole, still remains a distant goal. Advanced English spoken language is encouraged individually but not at a state level. It has become an orphaned child. It is the elites that can read the standard classics such as Treasure Island or Sherlock Holmes and enjoy them.
But, perhaps now, with the country in the doldrums, more people will come to reflect on these failures of foresight and policy implementation. Isn’t the doldrums all the proof you need?
by Priyantha Hettige
Opinion
GOODBYE, DEAR SIR
It is with deep gratitude and profound sorrow that we remember Mr. K. L. F. Wijedasa, remarkable athletics coach whose influence reached far beyond the track. He passed away on November 4, exactly six months after his 93rd birthday, having led an exemplary and disciplined life that enabled him to enjoy such a long and meaningful innings. To those he trained, he was not only a masterful coach but a mentor, a friend, a steady father figure, and an enduring source of inspiration. His wisdom, kindness, and unwavering belief in every young athlete shaped countless lives, leaving a legacy that will continue to echo in the hearts of all who were fortunate enough to be guided by him.
I was privileged to be one of the many athletes who trained under his watchful eye from the time Mr. Wijedasa began his close association with Royal College in 1974. He was largely responsible for the golden era of athletics at Royal College from 1973 to 1980. In all but one of those years, Royal swept the board at all the leading Track & Field Championships — from the Senior and Junior Tarbat Shields to the Daily News Trophy Relay Carnival. Not only did the school dominate competitions, but it also produced star-class athletes such as sprinter Royce Koelmeyer; sprint and long & triple jump champions Godfrey Fernando and Ravi Waidyalankara; high jumper and pole vaulter Cletus Dep; Olympic 400m runner Chrisantha Ferdinando; sprinters Roshan Fernando and the Indraratne twins, Asela and Athula; and record-breaking high jumper Dr. Dharshana Wijegunasinghe, to name just a few.
Royal had won the Senior & Junior Tarbats as well as the Relay Carnival in 1973 by a whisker and was looking for a top-class coach to mould an exceptionally talented group of athletes for 1974 and beyond. This was when Mr. Wijedasa entered the scene, beginning a lifelong relationship with the athletes of Royal College from 1974 to 1987. He received excellent support from the then Principal, late Mr. L. D. H. Pieris; Vice Principal, late Mr. E. C. Gunesekera; and Masters-in-Charge Mr. Dharmasena, Mr. M. D. R. Senanayake, and Mr. V. A. B. Samarakone, with whom he maintained a strong and respectful rapport throughout his tenure.
An old boy of several schools — beginning at Kandegoda Sinhala Mixed School in his hometown, moving on to Dharmasoka Vidyalaya, Ambalangoda, Moratu Vidyalaya, and finally Ananda College — he excelled in both sports and studies. He later graduated in Geography, from the University of Peradeniya. During his undergraduate days, he distinguished himself as a sprinter, establishing a new National Record in the 100 metres in 1955. Beyond academics and sports, Mr. Wijedasa also demonstrated remarkable talent in drama.
Though proudly an Anandian, he became equally a Royalist through his deep association with Royal’s athletics from the 1970s. So strong was this bond that he eventually admitted his only son, Duminda, to Royal College. The hallmark of Mr. Wijedasa was his tireless dedication and immense patience as a mentor. Endurance and power training were among his strengths —disciplines that stood many of us in good stead long after we left school.
More than champions on the track, it is the individuals we became in later life that bear true testimony to his loving guidance. Such was his simplicity and warmth that we could visit him and his beloved wife, Ransiri, without appointment. Even long after our school days, we remained in close touch. Those living overseas never failed to visit him whenever they returned to Sri Lanka. These visits were filled with fond reminiscences of our sporting days, discussions on world affairs, and joyful moments of singing old Sinhala songs that he treasured.
It was only fitting, therefore, that on his last birthday on May 4 this year, the Old Royalists’ Athletic Club (ORAC) honoured him with a biography highlighting his immense contribution to athletics at Royal. I was deeply privileged to co-author this book together with Asoka Rodrigo, another old boy of the school.
Royal, however, was not the first school he coached. After joining the tutorial staff of his alma mater following graduation, he naturally coached Ananda College before moving on to Holy Family Convent, Bambalapitiya — where he first met the “love of his life,” Ransiri, a gifted and versatile sportswoman. She was not only a national champion in athletics but also a top netballer and basketball player in the 1960s. After his long and illustrious stint at Royal College, he went on to coach at schools such as Visakha Vidyalaya and Belvoir International.
The school arena was not his only forte. Mr. Wijedasa also produced several top national athletes, including D. K. Podimahattaya, Vijitha Wijesekera, Lionel Karunasena, Ransiri Serasinghe, Kosala Sahabandu, Gregory de Silva, Sunil Gunawardena, Prasad Perera, K. G. Badra, Surangani de Silva, Nandika de Silva, Chrisantha Ferdinando, Tamara Padmini, and Anula Costa. Apart from coaching, he was an efficient administrator as Director of Physical Education at the University of Colombo and held several senior positions in national sporting bodies. He served as President of the Amateur Athletic Association of Sri Lanka in 1994 and was also a founder and later President of the Ceylonese Track & Field Club. He served with distinction as a national selector, starter, judge, and highly qualified timekeeper.
The crowning joy of his life was seeing his legacy continue through his children and grandchildren. His son, Duminda, was a prominent athlete at Royal and later a National Squash player in the 1990s. In his later years, Mr. Wijedasa took great pride in seeing his granddaughter, Tejani, become a reputed throwing champion at Bishop’s College, where she currently serves as Games Captain. Her younger brother, too, is a promising athlete.
He is survived by his beloved wife, Ransiri, with whom he shared 57 years of a happy and devoted marriage, and by their two children, Duminda and Puranya. Duminda, married to Debbie, resides in Brisbane, Australia, with their two daughters, Deandra and Tennille. Puranya, married to Ruvindu, is blessed with three children — Madhuke, Tejani, and Dharishta.
Though he has left this world, the values he instilled, the lives he shaped, and the spirit he ignited on countless tracks and fields will live on forever — etched in the hearts of generations who were privileged to call him Sir (Coach).
NIRAJ DE MEL, Athletics Captain of Royal College 1976
Deputy Chairman, Old Royalists’ Athletics Club (ORAC)
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