Features
MONKS IN CONFRONTATIONAL POLITICS
by Dr. Upatissa Pethiyagoda
Whether the participation of monks in representative politics is permissible (or proper), has been a matter of periodic discourse in the media.
In preparing this note, I can claim no expertise (nor authority), on the discipline or set of rules for the Maha Sangha. Incidentally, I personally prefer to be considered as “one who seeks to follow the Dhamma,” rather than as a “Buddhist”.
The ordained ones have themselves chosen to enter the Community referred to collectively as “The (Maha) Sangha” They have voluntarily resolved to abandon the lay life and to observe the rules of conduct (more than two hundred), included in the Vinaya Pitaka.
In Myanmar and Thailand, the “forest dweller” (vanavasa) tradition prevails, where the monk lives alone, often in a natural cave, and devotes himself to continuous meditation and solitude, with minimum contact with others. In the commoner monastic tradition, a community of monks live together, with each engaging in his own spiritual practices.
Although the monks live in solitude, most commonly they do converge at meal times (in a dansalawa), which has its own virtues of practicality and co-operative dependence. It also adds value to the laity, in the virtue of the act of “dana,” symbolically to the collective of the Maha Sangha. This interestingly, accords with the Israeli concept of the “Kibbutz”, where within the community, although each family has its separate dwellings, a common dining hall (and kitchen) is intended to foster the spirit of collective brotherhood and sharing.
A most important feature is that the decision to enter the order of the “Sangha” (literally, the ‘homeless’ ones), is a conscious and voluntary act, and therefore has several implications, most arising from the fact of the act of renunciation is strictly “voluntary.”
Thus a bhikkhu is free to leave the order, as much as he is to enter it. Thus there is no concept as “excommunication,” and there is perhaps the reason for the “Mahanayakas.” being seemingly apathetic towards disciplinary transgressions by monks.
I believe that the having a “Ministry of Buddhasasana” is in fact a transgression of the concept of unity within a lay community, with the professed aim of subduing differences and seeking equity. It may, in some senses depict an insulting presumption that Buddhism needs governmental succor to exist. It would be beneficial to review the benefit of such divisive provisions, in a future constitutional reform. It would at least help in the promise of limiting cabinet numbers.
It is relevant to remember that nearly 450 years of colonial occupation, where suppression of both the dominant religion (and language), would have been explicit features of colonial rule, was not successful in extermination of either. Thus it seems irrational to believe that such should be feared, under the control by our own people.
I must confess to a feeling of disquiet, seeing the endless procession of fruit- bearing persons of rank (oozing with pretended piety), prostrating themselves at the feet of the “Mahanayakas,” being blessed and presumably guided, on how to discharge their allotted duties.
Some filtering of visitors compromising the sanctity and privacy of the two sacred precincts of Asgiriya and Malwatte, is clearly in order. The resulting media pictures of these melodramas, clearly show them as pompous rituals, aimed at reciprocal glory.
I believe that the Buddha’s exhortation to critically examine all phenomena (as in the Kalama Sutra), negates the narrow concept of sacrilege. True, that even in the time of the Buddha, there was an unwritten hierarchy, with Ven. Sariputta and Ven. Mogallana being Chief (Agra shravakas), and instances of rebellious or errant members of the Sangha, being “disrobed”. Many would perhaps be of the view that some probably deserve that even today.
Desecration of the robe is saddening and warrants expulsion. Lee Kwan Yew, is said to have remarked “Politics and religion are not miscible. But anyone is free to enter politics – provided they lay down their robes first”.
The yellow robe (Cheevaraya) as a symbol of saintliness and nobility, but now tarnished by the derogatory reference to disorderly monks, as “Cheevaradariyas”. One often sees unkempt, unshaven and undisciplined saffron-robed young men heading these “protest marches”, possibly in the belief that this will deter police water cannons and tear gas. Even if it did so long ago, it is not so now. I was horrified to see (on TV) two such persons, scrambling over a fenced boundary wall, and losing their robes in the process. Clearly, familiarity breeds contempt.
As so often happens, we are very inconsistent in our religious actions. It is said that the Buddha’s renunciation, was a protest against the caste system, favouring the Brahmins and repressing the so- called depressed castes. The “Dammapada” declares clearly “Not by birth is one a Brahmin, nor by birth is one an outcast…….” This of course is puzzlingly, one basis of the differentiation of our “nikayas”. We even have a “Ministry of Buddhasasana,” and a provision in the Constitution which states (in effect), that “All religions shall be equal, but Buddhism shall have the foremost place.” What better example of “verbal acrobatics”, and potential legal nourishment.
Our “Buddhism” is sometimes so zealous, that a visiting tourist lady, was tormented for having a tattoo of the Buddha on her person. She could even have been a keen devotee, who only had a different way of paying homage. Who knows, and do we so badly need to display our hypocrisy? Incidentally, if one watches a skit by Mr. Bean, who mimics a pastor’s service, one must concede that Christians are most tolerant (than Buddhists) and all others, where there is the extreme issuance of “Fatwas” for what is seen as desecration.
When some six monks of the Jathika Hela Urumaya first chose to enter Parliament, my initial opposition was relieved by the proposition that monks in Parliament, would have an edifying presence, that would thus elevate the tone and dignity of the House. How wrong I was! What happened, to cause all but one to quit, is too well known, to need repetition. The one who is left, is sadly ridiculed as “Athana, Methana, Ethana, Kothana, Ratana…..” What a come-down!
I am reminded of an incident where a young Bhikkhu at University, passing a group of girls clustered in joint study, patted one on her shoulder, in an innocent friendly gesture. The girl thought otherwise, to look up and ask “Was the tap to see whether like a jak fruit, I was ripe and ready for the picking?”
Features
Ranking public services with AI — A roadmap to reviving institutions like SriLankan Airlines
Efficacy measures an organisation’s capacity to achieve its mission and intended outcomes under planned or optimal conditions. It differs from efficiency, which focuses on achieving objectives with minimal resources, and effectiveness, which evaluates results in real-world conditions. Today, modern AI tools, using publicly available data, enable objective assessment of the efficacy of Sri Lanka’s government institutions.
Among key public bodies, the Supreme Court of Sri Lanka emerges as the most efficacious, outperforming the Department of Inland Revenue, Sri Lanka Customs, the Election Commission, and Parliament. In the financial and regulatory sector, the Central Bank of Sri Lanka (CBSL) ranks highest, ahead of the Securities and Exchange Commission, the Public Utilities Commission, the Telecommunications Regulatory Commission, the Insurance Regulatory Commission, and the Sri Lanka Standards Institution.
Among state-owned enterprises, the Sri Lanka Ports Authority (SLPA) leads in efficacy, followed by Bank of Ceylon and People’s Bank. Other institutions assessed included the State Pharmaceuticals Corporation, the National Water Supply and Drainage Board, the Ceylon Electricity Board, the Ceylon Petroleum Corporation, and the Sri Lanka Transport Board. At the lower end of the spectrum were Lanka Sathosa and Sri Lankan Airlines, highlighting a critical challenge for the national economy.
Sri Lankan Airlines, consistently ranked at the bottom, has long been a financial drain. Despite successive governments’ reform attempts, sustainable solutions remain elusive.
Globally, the most profitable airlines operate as highly integrated, technology-enabled ecosystems rather than as fragmented departments. Operations, finance, fleet management, route planning, engineering, marketing, and customer service are closely coordinated, sharing real-time data to maximise efficiency, safety, and profitability.
The challenge for Sri Lankan Airlines is structural. Its operations are fragmented, overly hierarchical, and poorly aligned. Simply replacing the CEO or senior leadership will not address these deep-seated weaknesses. What the airline needs is a cohesive, integrated organisational ecosystem that leverages technology for cross-functional planning and real-time decision-making.
The government must urgently consider restructuring Sri Lankan Airlines to encourage:
=Joint planning across operational divisions
=Data-driven, evidence-based decision-making
=Continuous cross-functional consultation
=Collaborative strategic decisions on route rationalisation, fleet renewal, partnerships, and cost management, rather than exclusive top-down mandates
Sustainable reform requires systemic change. Without modernised organisational structures, stronger accountability, and aligned incentives across divisions, financial recovery will remain out of reach. An integrated, performance-oriented model offers the most realistic path to operational efficiency and long-term viability.
Reforming loss-making institutions like Sri Lankan Airlines is not merely a matter of leadership change — it is a structural overhaul essential to ensuring these entities contribute productively to the national economy rather than remain perpetual burdens.
By Chula Goonasekera – Citizen Analyst
Features
Why Pi Day?
International Day of Mathematics falls tomorrow
The approximate value of Pi (π) is 3.14 in mathematics. Therefore, the day 14 March is celebrated as the Pi Day. In 2019, UNESCO proclaimed 14 March as the International Day of Mathematics.
Ancient Babylonians and Egyptians figured out that the circumference of a circle is slightly more than three times its diameter. But they could not come up with an exact value for this ratio although they knew that it is a constant. This constant was later named as π which is a letter in the Greek alphabet.
It was the Greek mathematician Archimedes (250 BC) who was able to find an upper bound and a lower bound for this constant. He drew a circle of diameter one unit and drew hexagons inside and outside the circle such that the sides of each hexagon touch the sides of the circle. In mathematics the circle passing through all vertices of a polygon is called a ‘circumcircle’ and the largest circle that fits inside a polygon tangent to all its sides is called an ‘incircle’. The total length of the smaller hexagon then becomes the lower bound of π and the length of the hexagon outside the circle is the upper bound. He realised that by increasing the number of sides of the polygon can make the bounds get closer to the value of Pi and increased the number of sides to 12,24,48 and 60. He argued that by increasing the number of sides will ultimately result in obtaining the original circle, thereby laying the foundation for the theory of limits. He ended up with the lower bound as 22/7 and the upper bound 223/71. He could not continue his research as his hometown Syracuse was invaded by Romans and was killed by one of the soldiers. His last words were ‘do not disturb my circles’, perhaps a reference to his continuing efforts to find the value of π to a greater accuracy.
Archimedes can be considered as the father of geometry. His contributions revolutionised geometry and his methods anticipated integral calculus. He invented the pulley and the hydraulic screw for drawing water from a well. He also discovered the law of hydrostatics. He formulated the law of levers which states that a smaller weight placed farther from a pivot can balance a much heavier weight closer to it. He famously said “Give me a lever long enough and a place to stand and I will move the earth”.
Mathematicians have found many expressions for π as a sum of infinite series that converge to its value. One such famous series is the Leibniz Series found in 1674 by the German mathematician Gottfried Leibniz, which is given below.
π = 4 ( 1 – 1/3 + 1/5 – 1/7 + 1/9 – ………….)
The Indian mathematical genius Ramanujan came up with a magnificent formula in 1910. The short form of the formula is as follows.
π = 9801/(1103 √8)
For practical applications an approximation is sufficient. Even NASA uses only the approximation 3.141592653589793 for its interplanetary navigation calculations.
It is not just an interesting and curious number. It is used for calculations in navigation, encryption, space exploration, video game development and even in medicine. As π is fundamental to spherical geometry, it is at the heart of positioning systems in GPS navigations. It also contributes significantly to cybersecurity. As it is an irrational number it is an excellent foundation for generating randomness required in encryption and securing communications. In the medical field, it helps to calculate blood flow rates and pressure differentials. In diagnostic tools such as CT scans and MRI, pi is an important component in mathematical algorithms and signal processing techniques.
This elegant, never-ending number demonstrates how mathematics transforms into practical applications that shape our world. The possibilities of what it can do are infinite as the number itself. It has become a symbol of beauty and complexity in mathematics. “It matters little who first arrives at an idea, rather what is significant is how far that idea can go.” said Sophie Germain.
Mathematics fans are intrigued by this irrational number and attempt to calculate it as far as they can. In March 2022, Emma Haruka Iwao of Japan calculated it to 100 trillion decimal places in Google Cloud. It had taken 157 days. The Guinness World Record for reciting the number from memory is held by Rajveer Meena of India for 70000 decimal places over 10 hours.
Happy Pi Day!
The author is a senior examiner of the International Baccalaureate in the UK and an educational consultant at the Overseas School of Colombo.
by R N A de Silva
Features
Sheer rise of Realpolitik making the world see the brink
The recent humanly costly torpedoing of an Iranian naval vessel in Sri Lanka’s Exclusive Economic Zone by a US submarine has raised a number of issues of great importance to international political discourse and law that call for elucidation. It is best that enlightened commentary is brought to bear in such discussions because at present misleading and uninformed speculation on questions arising from the incident are being aired by particularly jingoistic politicians of Sri Lanka’s South which could prove deleterious.
As matters stand, there seems to be no credible evidence that the Indian state was aware of the impending torpedoing of the Iranian vessel but these acerbic-tongued politicians of Sri Lanka’s South would have the local public believe that the tragedy was triggered with India’s connivance. Likewise, India is accused of ‘embroiling’ Sri Lanka in the incident on account of seemingly having prior knowledge of it and not warning Sri Lanka about the impending disaster.
It is plain that a process is once again afoot to raise anti-India hysteria in Sri Lanka. An obligation is cast on the Sri Lankan government to ensure that incendiary speculation of the above kind is defeated and India-Sri Lanka relations are prevented from being in any way harmed. Proactive measures are needed by the Sri Lankan government and well meaning quarters to ensure that public discourse in such matters have a factual and rational basis. ‘Knowledge gaps’ could prove hazardous.
Meanwhile, there could be no doubt that Sri Lanka’s sovereignty was violated by the US because the sinking of the Iranian vessel took place in Sri Lanka’s Exclusive Economic Zone. While there is no international decrying of the incident, and this is to be regretted, Sri Lanka’s helplessness and small player status would enable the US to ‘get away with it’.
Could anything be done by the international community to hold the US to account over the act of lawlessness in question? None is the answer at present. This is because in the current ‘Global Disorder’ major powers could commit the gravest international irregularities with impunity. As the threadbare cliché declares, ‘Might is Right’….. or so it seems.
Unfortunately, the UN could only merely verbally denounce any violations of International Law by the world’s foremost powers. It cannot use countervailing force against violators of the law, for example, on account of the divided nature of the UN Security Council, whose permanent members have shown incapability of seeing eye-to-eye on grave matters relating to International Law and order over the decades.
The foregoing considerations could force the conclusion on uncritical sections that Political Realism or Realpolitik has won out in the end. A basic premise of the school of thought known as Political Realism is that power or force wielded by states and international actors determine the shape, direction and substance of international relations. This school stands in marked contrast to political idealists who essentially proclaim that moral norms and values determine the nature of local and international politics.
While, British political scientist Thomas Hobbes, for instance, was a proponent of Political Realism, political idealism has its roots in the teachings of Socrates, Plato and latterly Friedrich Hegel of Germany, to name just few such notables.
On the face of it, therefore, there is no getting way from the conclusion that coercive force is the deciding factor in international politics. If this were not so, US President Donald Trump in collaboration with Israeli Rightist Premier Benjamin Natanyahu could not have wielded the ‘big stick’, so to speak, on Iran, killed its Supreme Head of State, terrorized the Iranian public and gone ‘scot-free’. That is, currently, the US’ impunity seems to be limitless.
Moreover, the evidence is that the Western bloc is reuniting in the face of Iran’s threats to stymie the flow of oil from West Asia to the rest of the world. The recent G7 summit witnessed a coming together of the foremost powers of the global North to ensure that the West does not suffer grave negative consequences from any future blocking of western oil supplies.
Meanwhile, Israel is having a ‘free run’ of the Middle East, so to speak, picking out perceived adversarial powers, such as Lebanon, and militarily neutralizing them; once again with impunity. On the other hand, Iran has been bringing under assault, with no questions asked, Gulf states that are seen as allying with the US and Israel. West Asia is facing a compounded crisis and International Law seems to be helplessly silent.
Wittingly or unwittingly, matters at the heart of International Law and peace are being obfuscated by some pro-Trump administration commentators meanwhile. For example, retired US Navy Captain Brent Sadler has cited Article 51 of the UN Charter, which provides for the right to self or collective self-defence of UN member states in the face of armed attacks, as justifying the US sinking of the Iranian vessel (See page 2 of The Island of March 10, 2026). But the Article makes it clear that such measures could be resorted to by UN members only ‘ if an armed attack occurs’ against them and under no other circumstances. But no such thing happened in the incident in question and the US acted under a sheer threat perception.
Clearly, the US has violated the Article through its action and has once again demonstrated its tendency to arbitrarily use military might. The general drift of Sadler’s thinking is that in the face of pressing national priorities, obligations of a state under International Law could be side-stepped. This is a sure recipe for international anarchy because in such a policy environment states could pursue their national interests, irrespective of their merits, disregarding in the process their obligations towards the international community.
Moreover, Article 51 repeatedly reiterates the authority of the UN Security Council and the obligation of those states that act in self-defence to report to the Council and be guided by it. Sadler, therefore, could be said to have cited the Article very selectively, whereas, right along member states’ commitments to the UNSC are stressed.
However, it is beyond doubt that international anarchy has strengthened its grip over the world. While the US set destabilizing precedents after the crumbling of the Cold War that paved the way for the current anarchic situation, Russia further aggravated these degenerative trends through its invasion of Ukraine. Stepping back from anarchy has thus emerged as the prime challenge for the world community.
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