Features
Maitriya Hall – Its History and Heritage
by Prof Manouri Senanayake, President Servants of the Buddha
Nestled behind the Mettarama temple in Lauries Road Bambalapitiya and accessed through the gates of the hallowed temple, in the shade of a leafy environment sits the stately building “Maitriya Hall”. The tangible and physical character of this place is fully understood only if experienced. Walking in through the arched doorways of this historic building one is embraced by an immense sense of peace and quietude, which belies the fact one is the midst of the city with its hustle and bustle.
This week in April 2023, the Maitriya Hall completes 120 years of fulfilling the purpose it was built for – that of disseminating the Buddha’s teachings, in English. The anniversary event is an opportune moment to reflect on the significance and value of this Hall and its unique historical, architectural and spiritual aspects.
Historical details
In the late 1880s a few Buddhist families in Bambalapitiya were concerned their offspring were not exposed to the Buddha’s teachings and erected a “Bana Maduwa accessed through a narrow gravel path”.(1) The Dhamma Talks intermittently held here took a meteoric rise when this group invited a brilliant young scholarly monk, Pelene Vajiragnana Thera, to reside at the site. The transformation of this preaching hall or Dharma Sala to ‘Siri Vajiraramaya’, the world renowned bastion of the Buddha Sasana, is history well known.
As recorded by Dr. Ananda Soysa a son of a member of this history-making group, ‘within the small group of devotees it was Mr. J.E.R. Pereira who made the momentous invitation to the Most Venerable Pelene Vajiragnana Thera’. (1). Others in the group were G.J Silva, W.J. Soysa, W.A.de Silva, Simon Alwis and G.G.M. Silva.(1). As a young boy in the late 1920s Dr Soysa carried a lantern ahead of the monks as they traversed the footpath that was snake infested. Today this narrow path is the traffic burdened Vajira Road in Colombo 4.
A few years later, it was the same John Ellenson Richard Pereira (J.E.R. Pereira) who steered the construction of Maitriya Hall, a parallel venture to cater to the English educated residents of Colombo. Well preserved documents show that in 1899 Mr. J.E.R. Pereira founded the Buddhist Aid Association comprising of “thirteen like-minded Buddhists” who jointly funded the purchase of a piece of land in Lauries Road. Their aim was “to establish a school room to teach Western languages to Buddhist monks” and to provide a hall “for the study and promulgation of Buddhism, in English”.
Around this time, in 1900, Allan Bennett, a young scientist from London, arrived in Sri Lanka (Ceylon) in search of the Dhamma, having read the Light of Asia. He befriended Dr. Cassius Pereira, a son of the Pereira family. The dearth of monks with ability to teach in English was spotlighted when the need arose to find a teacher adept at imparting both Pali and the Dhamma to Allan Bennett. The search succeeded and the student made amazing progress under the tutelage of Venerable Weragampitiye Revata Maha Thera, an erudite monk in Kamburugamuwa. Allan Bennett who grasped Pali in the exceedingly short space of six months proceeded to get ordained. (2)
There is no doubt Allan Bennett played a major role in influencing Mr. J.E.R. Pereira to build a large Hall to replace the existing small thatched roofed building they had purchased. The new building cost Rs. 6,000. Mr and Mrs J.E.R. Pereira were the prime donors with Jeannie Mary Pereira, wife of J.E.R. Pereira laying its foundation stone.
The hall was ceremonially opened on April 25, 1903. As reported in Sarasavi Sandaresa Venerables Hikkaduwe Sri Sumangala, Mahagoda Gnanissara, and Dodanduwe Piyaratana Theras were at the head table. Having ordained in Myanmar, Allan Bennett returned as Bhikkhu Ananda Maitriya, and after paying obeisance to the three senior monks he addressed the gathering. Thereafter Bhikkhu Ananda Maitriya delivered talks every Sunday evening until he bid farewell to a tearful crowd after speaking on “Right Living”. The stirring speeches he delivered led Mr. J.E.R. Pereira to name the hall “Maitriya Dharma Sala” .
Elizabeth Harris author, researcher and Buddhist scholar reports “the audience was mesmerized at seeing a white person in robes”. Bhikkhu Ananda Maitriya, later also known as Ananda Metteyya and Ananda M was the second Englishman ever, to be ordained as a Buddhist monk. It is noteworthy that in 1908, Bhikkhu Ananda Maitriya went on to become the “First British Emissary of Buddhism to England” (3).
The hall functioned as a school for Ceylonese and Burmese monks with a specially engaged teacher and was open to the public on Sundays for a morning session at 8 am and at 6 pm in the evening. The world’s first international Buddhist Journal, the Illustrated Quarterly Review published in Rangoon Burma in 1903 states in its account on Ceylon:
“Some 25 Bhikkhus, Sinhalese and Burmese attend the school for monks in
Maitriya Dharmasala. The school is rapidly gaining in popularity amongst the
Bhikkhus who are quick to see the advantages to be obtained from the course of instructions. There are more applicants for studentship than can be admitted at
the present state of the finances, at their disposal. We would urge upon our
brothers in Ceylon the extreme importance of this work- for the preservation of
their Religion and the advancement of their Sanga”. (4)
A later issue of the same journal mentions :
” The Hall was willingly lent by the Trustees to the Director of Public Instruction for holding of the Government Examinations in Pali, Sinhalese and Sanskrit. These
Examinations are a new departure on the part of the Government and is to be
congratulated on at last embarked on this very important work”.
Mr. J.E.R. Pereira passed away in 1919. Two years later his son Dr. Cassius Pereira revamped Buddhist Aid Association and renamed it he Servants of the Buddha. This was on April 16, 1921. Maitriya Hall remained the headquarters of the Servants of the Buddha from its inception in 1921 to date i.e. for over 102 years.
The Founder and First President of Servants of the Buddha was Dr Cassius Pereira, son of J.E.R. Pereira, who later joined the Order as Ven. Kassapa; with both first and higher ordinations held on the same day at Vajiraramaya. Ven. Kassapa then became the Patron of Servants of the Buddha. The close friendship of Dr. Cassius Pereira and Bhikkhu Ananda Maitriya continued until the latter passed away in England at age 50 years.
The close ties the Pereira family had with the Hall and the Servants of the Buddha, spanned over three generations. J.E.R. Pereira created Maitriya Hall (1903); his son Cassius Pereira Founded the Servants of the Buddha (1921) and served as President for a total of 27 years. Next was Dr Cassius Pereira’s son, Crown Counsel Ananda Pereira who took up the mantle of President (1956) and rendered yeoman service for 12 years maintaining strong links with the Sanga, until his untimely demise in 1968.
The family grave of the Pereira family is in General Cemetery Kanatte in Colombo.
Although in the Christian section the Headstone has Buddhist Insignia. A swastika mounts the column bearing the names on both sides of the plinth, starting with J.E.R. Pereira. We are grateful to Dilky Pereira a direct descendent and a Buddhist domiciled in Australia, for the family photograph.
Architectural features
The Maitriya Dharmasala was built when the country was under British rule. At first glance it resembles a church. Given that many churches were built near Buddhist temples at the time, the uninitiated may think this building’s origin was as a church. Nothing could be further from the truth.
This Hall was purpose built as a House of Dhamma. Its resemblance to a church signifies the Universality of the Buddha’s Teachings which is not restricted to a race, colour or any other barrier. The Hall was also meant to attract and “wean Buddhists back to the religion of their forefathers”.
Human behaviour in Ceylon at the time, is described by Bhikkhu Ananda Maitriya as follows. “Westernised Ceylonese, who mostly wear European clothes, dislike going to hear the Dhamma preached in temples, where they have to sit on the ground. The Maitriya Dharmasala obviates this where benches are provided.”
Extracts from Deeds researched by Mr Sinha Basnayake state: “The building thus constructed in the architectural style of a church, replete with pews and an altar, has distinct features drawn from the Gupta period”. “The Maitriya Hall thus constructed symbolised the meeting of East and West and was named after Ven. Ananda Maitriya, the spiritual inspiration behind this historic endeavour”.
Chartered architect Shanta Gunaratna writes: “The style of architecture is English Gothic Revival; a style prevalent at the time. Moulded in plaster is the form of a chaitya on the keystone of the arch in the hall claiming the building as a Buddhist place of worship. Plaster moulded lotus-like flowers and leaves on the column capitals supporting the arch gently highlight the altar and statue of the Buddha. Oriental motifs are evident on the front façade. The Chaitya motif on the top parapet indicates it is a House of Dhamma” (5)
Spiritual significance
Dissemination of the Dhamma in English is the hallmark of the Servants of the Buddha; and has taken place unfailingly on a weekly basis for over a century. This unbroken record began at a time the Dhamma had still not taken root in the west. It is not incorrect to surmise that this is a world record held by the Servants of the Buddha and the Maitriya hall. The Discussions that followed Dhamma talks in English was another novelty at the time, that attracted the intelligentsia.
Formal teaching of the English language in a classroom setting has abated within the walls of Maitriya Hall, but a platform to hone one’s skills in communicating the Dhamma in English is available to monks and nuns who speak at the weekly sessions. This opportunity and its benefits have been clearly expressed by monks who improved English proficiency by speaking in the Hall. Ven Welimada Jinalankara Thera, a much sought after Dhamma teacher in New Zealand documents his ‘Dhamma Journey of crossing the oceans’ with the starting point as Maitriya Hall and how encouragement received from some listeners helped build confidence to impart the Dhamma in a foreign tongue. (6)
Another noteworthy mention is found in a ‘biographical sketch’ of Ven Narada Maha Thero an outstanding Dhammaduta of our times. It states “Narada thera joined the Servants of the Buddha society and actively participated in the weekly dhamma discussions. It was really here that the foundation was laid for the missionary activities of the young Bhikkhu”. (7) A book titled ‘English through Buddhism’ was launched at the Centenary event of the society, was pilot tested among monks in Vajiraramaya with positive reports of ‘very useful and recommended’ by the current Patron Ven Siri Vajiraramaye Nanasiha Thera. Furthering its use is underway.
This unique weekly meetings continued on Sundays until at some unspecified point in time, it shifted to Saturdays with equal regularity and commitment. It is said, even on Easter Sunday 1942, the day the ‘air raid’ took place over the Colombo jetty, a brief meeting was held in Maitriya hall and a few faithful devotees arrived. The ‘lockdown of the Covid pandemic’ caused the physical meetings to undergo a profound change by moving to the virtual platform.
With the Saturday talks entering the Internet Age it quickly attracted an international audience and international speakers. The noble aims of our Founders continue to flourish on the digital stage. The post-pandemic return to Maitriya Hall requires more equipment with expensive technology to ensure high quality Hybrid Events. This is a felt need at present.
The cornerstone for the success of the spiritual activities of the Society and the longevity of Maitriya Hall’s pristine physical condition is the selfless devotion, untiring commitment and hard work of successive generations of Presidents, Secretaries, Directors, and Members underpinned by the wise counsel of the Patrons. The strong links with Vajiraramaya is evident by the series of Patrons who were and still are from Vajiraramaya – Ven Kassapa, Ven Narada, Ven Piyadassi and at present the Ven Siri Vajiraramaye Nanasiha Thera.
May the Maitriya Hall continue to shine the Beacon of Light lit by the Founders for a further 120 years and more.
References
(1). Dr. AD.Soysa A great and benign influence on Sri Lankan culture. Daily News 11Nov2009
(2) Ven.Dr.H.MahindaThera. Ven.Ananda Metteyya’s Legacy.Budusarana 29 Jan 2010
(3) Elizabeth Harris1998 Ananda Metteyya; The First British Emissary of Buddhism BPS.
(4) Buddhist Activities :In Buddhism: An Illustrated Quarterly Review (1903) Vol 1 No 1
(5) S.Gunaratna Architectural Features of Maitriya hall – Dhamma Gems 2021 Pg 32
(6) Ven W.Jinalankara A Dhamma journey of crossing the oceans Dhamma Gems 2021
(7) Gunaseela Vithanage 1979 A Biographical Sketch Narada Felicitation Volume BPS
Features
The Easter investigation must not become ethno-religious politics
Representatives of almost all the main opposition parties were in attendance at the recent book launch by Pivithuru Hela Urumaya leader Udaya Gammanpila. The book written by the PHU leader was his analysis of the Easter bombing of April 2019 that led to the mass killing of 279 persons, caused injuries to more than 500 others and caused panic and shock in the entire country. The Easter bombing was inexplicable for a number of reasons. First, it was perpetrated by suicide bombers who were Sri Lankan Muslims, a community not known for this practice. They targeted Christian churches in particular, which led to the largest number of casualties. The bombing of Sri Lankan Christian churches by Sri Lankan Muslims was also inexplicable in a country that had no history of any serious violence between the two religions.
There were two further inexplicable features of the bombing. The six suicide bombings took place almost simultaneously in different parts of the country. The logistical complexity of this operation exceeded any previously seen in Sri Lanka. Even during the three decade long civil war that pitted the Sri Lankan military against the LTTE, which had earned international notoriety for suicide attacks, Sri Lanka had rarely witnessed such a synchronised operation. The country’s former Attorney General, Dappula de Livera, who investigated the bombing at the time it took place, later stated, upon retirement, that there was a “grand conspiracy” behind the bombings. That phrase has remained central to public debate because it suggested that the visible perpetrators may not have been the only planners behind the attack.
The other inexplicable factor was that intelligence services based in India repeatedly warned their Sri Lankan counterparts that the bombings would take place and even gave specific targets. Later investigations confirmed that warnings were transmitted days before the attacks and repeated again shortly before the explosions, yet they were not acted upon. It was these several inexplicable factors that gave rise to the surmise of a mastermind behind the students and religious fanatics led by the extremist preacher Zahran Hashim from the east of the country, who also blew himself up in the attacks. Even at the time of the bombing there was doubt that such a complex and synchronised operation could have been planned and executed by the motley band who comprised the suicide bombers.
Determined Attempt
The book by PHU leader Gammanpila is a determined attempt to make explicable the inexplicable by marshalling logic and evidence that this complex and synchronised operation was planned and executed by Zahran himself. This is a possible line of argumentation in a democratic society. Competing interpretations of public tragedies are part of political discourse. However, the timing of the intervention makes it politically more significant. The launch of the PHU leader’s book comes at a critical time when the protracted investigation into the Easter bombing appears to be moving forward under the present government.
The performance of the three previous governments at investigating the bombing was desultory at best. The Supreme Court held former President Maithripala Sirisena and several senior officials responsible for failing to act on prior intelligence and ordered compensation to victims. This judicial finding gave legal recognition to what victims had long maintained, that there was a grave dereliction of duty at the highest levels of the state. In recent weeks the investigation has taken a dramatic turn with the arrest and court production of former State Intelligence Service chief Suresh Sallay on allegations linked directly to the attacks. Whether these allegations are ultimately proven or disproven, they indicate that the present phase of the investigation is moving beyond negligence into possible complicity.
This is why the present moment requires political sobriety. There is a danger that the line of political division regarding the investigation into the Easter bombing can take on an ethnic complexion. The insistence that the suicide bombers alone were the planners and executors of the dastardly crime makes the focus invariably one of Muslim extremism, as the suicide bombers were all Muslims. This may unintentionally narrow public attention away from the unanswered questions regarding intelligence failures, possible political manipulation, and the allegations of a broader conspiracy that remain under active investigation. The minority political parties representing ethnic and religious minorities appear to have realised this danger. Their absence from the book launch was politically significant. It suggests an unwillingness to be drawn into a narrative that could once again stigmatise an entire community for the crimes of a handful of extremists and their possible handlers.
Another Tragedy
It would be another tragedy comparable in political consequence to the havoc wreaked by the Easter bombing if moderate mainstream political parties, such as the SJB to which the Leader of the Opposition belongs, were to subscribe to positions merely to score political points against the present government. They need to guard against the promotion of anti-minority sentiment and the fuelling of majority prejudice against ethnic and religious minorities. Indeed, opposition leader Sajith Premadasa in his Easter message said that justice for the victims of the 2019 Sri Lanka Easter Sunday attacks remains a fundamental responsibility of the state and noted that seven years on, both past and present governments have failed to deliver accountability. He added that building a society grounded in trust and peace, uniting all ethnicities, religions and communities, is vital to ensure such tragedies do not occur again.
Sri Lanka’s post war history offers too many examples of how unresolved security crises become vehicles for majoritarian mobilisation. The Easter tragedy itself was followed by waves of anti-Muslim suspicion and violence in some parts of the country. Responsible political leadership should seek to prevent any return to that atmosphere. There are many other legitimate issues on which the moderate and mainstream opposition parties can take the government to task. These include the lack of decisive action against government members accused of corruption, the passing of the entire burden of rising fuel prices on consumers instead of the government sharing the burden, and the failure to hold provincial council elections within the promised timeframe. These are issues that touch the daily lives of citizens and the health of democratic governance. They offer the opposition ample ground on which to build credibility as a government in waiting.
The search for truth and justice over the Easter bombing needs to continue until all those responsible are identified, whether they were direct perpetrators, negligent officials, or political actors who may have exploited the tragedy. This is what the victim families want and the country needs. But this search must not be turned into a partisan and religiously divisive matter such as by claiming that there are more potential suicide bombers lurking in the country who had been followers of Zaharan. If it is, Sri Lanka risks replacing one national tragedy with another. coming together to discredit the ongoing investigations into the Easter bombing of 2019 is an unacceptable use of ethno-religious nationalism to politically challenge the government. The opposition needs to find legitimate issues on which to challenge the government if they are to gain the respect and support of the general public and not their opprobrium.
by Jehan Perera
Features
China’s new duty-free regime for Africa: Implications for Global Trade and Sri Lanka
* The new duty-free regime for Africa, announced by Chinese President Xi Jinping in February, is the most generous unilateral nonreciprocal trade concession offered by any country to developing countries since the beginning of the modern rule based international trading system.
* Yet, it is a clear violation of the cornerstone of the multilateral trade law, the Most-Favoured-Nation (MFN) principle.
* Hence, its implications on developing countries, without duty-free access to China, will be extremely negative. Sri Lanka is one of the few developing countries without duty-free access to China.
On 14 February, 2026, Chinese President Xi Jinping announced that China will grant zero-tariff treatment to 53 African nations, effective 01 May, 2026. Under this new unilateral policy initiative, China would eliminate all import tariffs on all goods imported from all the countries in Africa, except Eswatini. China already enforces a zero-tariff policy for 33 Least Developed Countries (LDCs) in Africa. Now this policy would be extended to non LDCs as well. This policy initiative clearly aims at reducing the continuously expanding trade deficit between China and Africa. In 2024, China’s trade surplus against Africa was recorded at US $ 61 billion.
This trade initiative, a precious gift amidst ongoing global trade tensions, is the most generous unilateral nonreciprocal trade concession given by any country to developing countries, since the beginning of the modern rule based international trading system.
Though this landmark announcement has far-reaching implications on global trade, as much as President Trump’s “Liberation Day” tariffs, it was almost overlooked by the global media.
Implications for Global Trade
This Chinese policy initiative, though very generous, is a clear violation of the Most-Favoured-Nation (MFN) principle and the “Enabling Clause” of the International Trade Law. The MFN principle is the cornerstone of the multilateral trading system under the World Trade Organisation (WTO) and is enshrined in Article I of the General Agreement on Tariffs and Trade (GATT). It mandates that any trade advantage, privilege, or immunity granted by a WTO member to any country must be extended immediately and unconditionally to all other WTO members. Though, the GATT “Enabling Clause” allows developed nations to offer non-reciprocal preferential treatment (lower tariffs) to developing countries without extending them to all WTO members, this has to be done in a non-discriminatory manner. By extending tariff concessions only to developing countries in Africa, China has also breached this requirement.
This deliberate violation of the MFN principle by China occurs less than 12 months after the announcement of “Liberation Day” tariffs by President Trump, which breached Article I (MFN) and Article II (bound rates) of the GATT. However, it is important to underline that the objectives of the actions by the two Presidents are poles apart; the US objective was to limit imports from all its trading partners, and China’s objective is to increase imports from African countries.
Though the importance of the MFN principle of the WTO law had eroded over the years due to the proliferation of preferential trade agreements and unilateral preferential arrangements, the WTO members almost always obtained WTO waivers, whenever they breached the MFN principle. Now the leaders of the main trading powers have decided to violate the core principles of the multilateral trading system so brazenly, the impact of their decisions on the international trading system will be irrevocable.
Implications for Sri Lanka
China’s unilateral decision to provide zero-tariff treatment to African countries will have a strong adverse impact on Sri Lanka. Currently, all Asian countries, other than India and Sri Lanka, have duty-free access, for most of their exports, into the Chinese market through bilateral or regional trade agreements, or the LDC preferences. Though Sri Lanka, India and China are members of the Asia Pacific Trade Agreement (APTA), preferential margins extended by China under APTA to India and Sri Lanka are limited.
The value of China’s imports from Sri Lanka had declined from US$ 650 million in 2021 to US$ 433 million by 2025. However, China’s exports to Sri Lanka increased significantly during the period, from US$ 5,252 million to US$ 5,753 by 2025. This has resulted in a trade deficit of US$ 5,320 million. Sri Lanka’s exports to China may decline further from next month when African nations with duty-free access start to expand their market share.
Let me illustrate the challenges Sri Lanka will face in the Chinese market with one example. Tea (HS0902) is Sri Lanka’s third largest export to China, after garments and gems. Sri Lanka is the largest exporter of tea to China, followed by India, Kenya and Viet Nam. During the last five years the value of China’s imports of tea from Sri Lanka had declined significantly, from US$76 million in 2021 to US$ 57 million by 2025. Meanwhile, imports from our main competitors had increased substantially. Most importantly, imports from Kenya increased from US$ 7.9 million in 2021 to US$ 15 million in 2025. For tea, the existing tariff in China for Sri Lanka is 7.5% and for Kenya is 15%. From next month the tariff for Kenya will be reduced to 0%. What will be its impact on Sri Lanka exports? That was perhaps explained by a former Ambassador to Africa, when he urged Sri Lankan exporters to “leverage duty free access from Kenya” to expand their exports to China!
(The writer is a retired public servant and a former Chairman of WTO Committee on Trade and Development. He can be reached at senadhiragomi@gmail.com)
by Gomi Senadhira
Features
Daughter in the spotlight …
Jeevarani Kurukulasuriya was a famous actress and her name still rings a bell with many. And now in the spotlight is her daughter Senani Wijesena – not as an actress but as a singer – and she has been singing, since the age of five!
The plus factor is that Senani, now based in Australia, is also a songwriter, plays keyboards and piano, dancer, and has filmed and edited some of her own music videos.
Says Senani: “I write the lyrics, melody and music and work with professional musicians who do the needful on my creations.”
Her latest album, ‘Music of the Mirror’, is made up of 16 songs, and her first Sinhala song, called ‘Nidahase’, is scheduled for release this month (April) in Colombo, along with a music video.
‘Nidahase’,
says Senani, is a song about Freedom … of life, movement, love and spirit. Freedom to be your authentic self, express yourself freely and Freedom from any restrictions.
In fact, ‘Nidahase’ is the Sinhala translated version of her English song ‘Free’ which made Senani a celebrity as the song was nominated for a Hollywood Music in Media Award in the RnB /Soul category and reached the Top 20 on the UK Music weekly dance charts, as well as No. 1 on the Yes Home grown Top 15, on Yes FM, for six weeks straight.
Senani went on to say that ‘Nidahase’ has been remixed to include a Sri Lankan touch, using Kandyan drums and the Thammattama drum, with extra music production by local music producer Dilshan L. Silva, and Australia-based Emmy Award winning Producer and Engineer Sean Carey … with Senani also in the scene.
The song was written (lyrics and melody) and produced by Senani and it features Australian musicians, while the music video was produced by Sri Lanka’s Sandesh Bandara and filmed in Sri Lanka.

First Sinhala song scheduled for release this month … in Colombo
Senani’s music is mostly Soul, Funk and RNB – also Fusion, using ethnic sounds such as the tabla, sitar, and sarod – as well as Jazz influenced.
“I also have Alternative Music songs with a rock edge, such as ‘New Day’, and upcoming releases ‘Fly High’ and ‘Whisper’“, says Senani, adding that she has also recorded in other languages, such as Hindi and Spanish.
“As much of my fan base are Sri Lankans, who have asked me to release a song in the Sinhala language, I decided to create and release ‘Nidahase’ and I plan to release other original Sinhala songs in the future.
Senani has a band in Australia and has appeared at festivals in Australia, on radio and TV in Australia, and Sri Lanka.
She trained as a vocalist, through Sydney-based Singing Schools, as well as private tuition, and she has 5th Grade piano music qualifications.
And this makes interesting reading:
“I graduated from the University of Newcastle in Australia with a Bachelor of Medicine and I work part time as a doctor (GP) and an Integrative Medicine practitioner, with a focus on nutrition, and spend the rest of the time dedicated to my music career.”
Senani hails from an illustrious family. In addition to her mum, Jeevarani Kurukulasuriya, who made over 40 films, including starring in the first colour movie ‘Ranmuthu Duwa’, her dad is Dr Lanka Wijesena (retired GP) and she has two sisters – all musical; one is a doctor, while the other is a dietitian/ psychotherapist.
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