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Monks’ march, in America and Sri Lanka

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Buddhist monks walking for peace travel through east Alabama into west Georgia

“Whoever here (in this dispensation) lives a holy life, transcending both merit and demerit, and walks with understanding in the world – he is truly called a monk… Just as a blade of (kusa) grass wrongly grasped cuts one’s hand, so does monkhood wrongly practiced drags one to hell.”The Buddha (Dhammapada – Niraya Vagga)

“Wonder forth, O bhikkus,” the Buddha advises the Sangha in Dutiyamârapâssa Sutta, “for the welfare of the multitude, for the happiness of the multitude, out of compassion for the world.” On October 26, 2025, 19 Buddhist monks of Vietnamese, Taiwanese, and Laotian origin (and their dog Aloka) began a 2,300-mile walk for peace from Texas to Washington. Their path lay through former Jim Crow and KKK territory, places scarred by lynching and segregation. Along the way, the monks led by Bhikku Pannakara (who made the entire trek barefoot) taught about mindfulness, forgiveness, and healing.

Their message touched men and women many of whom were probably seeing a monk for the first time. It is “beautiful how people have welcomed and hosted us in spite of not knowing who we are and what we believe,” Bhikku Pannakara commented. The reason was the conduct of the messengers as much as the nature of the message. The monks walked in scorching heat or freezing cold during the day and treated their blistered, swollen, and injured feet in the night, always soft-voiced, always kind, always mindful. A Christian priest in Alabama, Patrick Hitchman-Craig, who hosted the monks in his church on Christmas night, compared them to the Magi. “I looked into their eyes and saw peace,” Audrey Pearce from South Carolina said (https://apnews.com/article/buddhist-monks-peace-walk-dog-american-south-26cadee973657ef026ab2370d04b39c5). When they arrived in Washington, the DC secretary Kimberly Bassett stated, “Your pilgrimage has brought people together across cities, states, and communities…all of us together, united in the shared belief that we can chose healing over harm, understanding over division, and peace over conflict” (https://washingtonian.com/2026/02/10/thousands-welcome-buddhist-monks-in-dc-after-their-2300-mile-walk-for-peace).

In Sri Lanka too, monks are planning a march. 8,000 monks are supposed to congregate in Colombo on February 20. The purpose of this march is not peace, healing, or forgiveness. According to chief organiser Muruthethettuwe Ananda thero, the purpose is to protest against anti-monk statements by some ministers and the ‘growing disrespect toward Buddhist clergy’.

If the monk wants to know the reason for this ‘growing disrespect’, he should look in the mirror.

Or compare his conduct with that of the monks who walked for peace in America.

The birth of the political monk – of which Muruthethettuwe Ananda thero is an epitome – is a key reason for the degeneration of Lankan Sasana. In independent Ceylon/Sri Lanka, each wave of political Buddhism ended with a massive public backlash of anger, disenchantment, and disrespect.

The action-reaction began in 1956. Monks played a vanguard role in the victorious election campaign of SWRD Bandaranaike (Incidentally, the MEP’s national average vote was only 39.5%; the party’s victory was probably due more to the no-contest pacts with the left rather than to the monks.). The murder of PM Bandaranaike by a monk in 1959 resulted in a pubic backlash against all Sangha. In his political novel Peraliya (Transformation), TB Illangaratne writes that monks had to stop going in buses or on pindapatha for a while due to public anger.

A similar action-reaction happened in 2004, when the promise of a Dharma Rajya in six months by the JHU (led by Champaka Ranawaka and Udaya Gammanpila) ended in a kidnapping farce and an ugly parliamentary brawl. The final straw was the bomb attack on a musical show featuring Indian artistes in which several JHU stalwarts were implicated. During this time, the JHU symbol hakgediya (conch shell) became a popular slang word for a monk.

In Dhammapada, the Buddha says, “O bhikku! Censure yourself (for your misdeeds). Control yourself. The self-controlled wise bhikku experiences happiness” (Bhikku Vagga). If gaining public respect is what Muruthethettuwe Ananda thero and his fellow monks are truly after, they should cease meddling in politics and business and practice some basic dhamma.

Protesting Buddhist monks photo (courtesy Al Jazeera)

They won’t, because the actual purpose of the planned protest is political. The monks want to regain not public respect but political clout. For that purpose, they want to replace the NPP/JVP government with an administration more likely to heap patronage on them and accord them a greater degree of (indirect) political power. They are not dupes, but willing simians of a tried-and-tested organ grinder.

Their master’s voice

In 2012, when the Rajapaksas needed a replacement for Tamil Enemy, the Bodu Bala Sena (BBS) appeared, as if by magic, with the Halal issue and the Muslim Enemy.

In late 2015/early 2016, the ‘Sinha Le’ (Blood of the Lion) movement sprouted with equal suddenness when the Rajapaksas were ratcheting up its opposition to the Sirisena-Wickremesinghe government. Sinha Le was a reference to the Mahawamsa myth about the origin of the Sinhala people via cohabitation between a real lion and a human princess. The ‘Sinha Le’ movement’s purpose was to incite minority phobia among Sinhala-Buddhists and use that as a pathway to power for the Rajapaksas. The journey thus begun would end with the election of Gotabaya Rajapaksa as president, via the Easter Sunday Massacre.

The blood-and-faith nationalism invoked by Sinha Le is a part of global and historical phenomenon which advocates government of, by and for the ‘chosen people’, chosen on the basis of ethnicity or religion. The adherents of this ideology believe in a land which is pure, which is the exclusive preserve of their own ethnic/religious community. Historically, this ideology has been used to commit/justify atrocities, the genocide of Jews by Nazi Germany and the genocidal war against Gaza by Zionist Israel being prime cases in point.

Now political monks are planning a fresh round of weaponisation of Buddhism. This latest round began, predictably, in the multi-ethnic, multi-religious East, with the Trincomalee Buddha statue drama. According to media reports, there was a dhamma school in the contested land until it was destroyed by the 2004 tsunami. For the next 21 years it laid bare, possibly because it fell within a coastal buffer zone set up under the Tsunami (Special Provisions) Act, No 16 of 2005. Instead, the temple which owned the land leased it to a private individual to start a café. Then, suddenly, in November 2025, the reconstruction of the dhamma school was mooted. As a prelude, a Buddha statue was installed under cover of darkness by a group of monks and lay people, including Balangoda Kassapa thero. Acting on a complaint by the Coast Conservation Department, the police took the statue away (and returned it the next day). Within 24 hours, the likes of Galagoda-Atte Gnanasara and Ampitiye Sumanaratana descended on Trinco while the Trinco monks arrived in Colombo to meet Namal Rajapaksa and seek his help.

The eventual arrest of Balangoda Kassapa thero and several other monks for violating the Coast Conservation Act gave rise to cries of persecution and demands for impunity. During a court appearance, Balangoda Kassapa thero proclaimed that the Buddha’s law was higher than the law of the land, implying that as a monk he should be above the law. He was lying, knowingly or unknowingly. When he obtained higher ordination, the ritual would have included a question, Na ci rajabato (Are you a soldier of a king?); higher ordination would have been granted only after he answered, Natthi Bhante, meaning no.

Prof. Sucharitha Gamlath, in his erudite biography of the Buddha, gives the back history of this question-and-answer ritual. According to Mahavagga (Vinaya Pitakaya), warriors serving in King Bimbisara’s army became concerned about the sins they were committing as part of their military duties. They deserted and entered Sasana. The generals complained to the king about this ‘act of insubordination’. The king sought judicial opinion about the appropriate punishment for those who ordain a person engaged in royal service. The judges pronounced that such persons deserve a tortuous death. Armed with this ‘verdict’ the King approached the Buddha and asked him to stop ordaining serving soldiers. The Buddha granted the request. By doing so, he drew a clear line of demarcation between religion and secular power, (not unlike Jesus’s dictum, ‘Give to Caesar what is Caesar’s and to God what is God’s’). What the political monk is demanding is effacing of this necessary line of demarcation and the placing of monks above secular power.

Monks invoke historical precedent as the justification for this demand. But actual history tells us that Lankan Sasana existed under secular power and that kings didn’t hesitate to punish those monks who engaged in hostile political activities. From King Coranaga (3BCE to 9CE) who destroyed 18 viharas because monks refused to give refuge to him and King Kanirajanu-Tissa (89-92CE) who ordered about 60 monks to be thrown down Cetiya-pabba (Mihintale) for rejecting his decision in a monastic dispute case and plotting to commit regicide to King Vira Parakrama Narendra Sinha (1707-1739) who executed Suriyagoda Rajaguru thero (the mentor-teacher of the famous Velivita Sri Saranankara thera), Lankan kings didn’t spare monks who crossed the line. The inclusion of caste in Sasana, a clear violation of the Buddha’s teaching, resulted from a royal decree.

Thanks to the democratic nature of the Lankan state, monks have the same right to engage in politics as any other citizen. In fact, monks today have far more indirect political power and a say over secular affairs than their predecessors did when Lanka was a monarchy. Their current demand for impunity is against not just the law of the land but also the law of the Buddha. If granted, it will help establish the lunatic fringe in the political centre, again.

Perversions

Ellawala Medhananda thero was the founder-leader of the JHU. In an interview with ‘The Nation’ on July 22, 2007, he was asked, “As compensation for defamation you have requested Rs. 2.5 billion. Why such an exorbitant amount? Wouldn’t a public apology suffice?” The monk replied, “If they come with sword, we answer with sword. If they come with kindness, we answer with kindness. Otherwise you cannot live in this world. Even Lord Buddha approved of this and said that you should not remain silent in the face of provocation…”

In Good Hope Georgia, a small group of extremist Christians protested against the monks on the peace march. The only one to respond in kind to their insults was Aloka, the dog, who barked once and was gently shushed by a monk. As the words of hate swirled around him, Bhikku Pannakara said, “We are not here to fight anybody. We are here to fight ourselves. The biggest enemies in the world are not the people outside. The biggest enemy in the world is our inner self, our minds, out thoughts” ().

In Maha Parinibbana Sutta, the Buddha teaches monks about the Four Great References, how to identify whether a statement is in accord with his teaching. The statement should be studied to see if the words “fit in the discourse and are exhibited in the training. If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion: ‘Clearly this is not the word of the Buddha…” Going by the Buddha’s own given method, it is clear that what is in accordance of his teaching is not Medhananda thero’s blood-thirsty words but the words and the conduct of Bhikku Pannakara.

All organised religions have ‘split personalities’. The effect a religion has on a society depends on the relative power/influence of its antipodal characteristics. When the violent intolerant aspects of an organised religion gain the upper hand, that religion becomes a source of societal bloodletting. Unfortunately, it is the un-Buddhist words and conduct of the likes of Medhananda thero which passes for Buddhism in Sri Lanka. Most Buddhists might deplore the shenanigans of Galagoda-Atte Gnanasara, but he is still considered (and worshipped as) a monk. The resultant perversion of Buddhism played a fundamental role in many of the disasters which befell us, including 1956 and 1958, Black July, Aluthgama and Digana riots, long Eelam War and Easter Sunday Massacre.

“Whoever dons the saffron robe with mind purged of all defilements, restrained and truthful, he indeed is worthy of the saffron robe,” the Buddha says (Dhammapada -Yamaka Vagga). But when Buddhism is weaponised for political purposes, those who are defiled, unrestrained, and untruthful, those who are unworthy of the saffron robe become the public face of Buddhism, tainting it with their own reek.

That is what is being attempted with the Trinco Buddha statue drama. Get ordinary Sinhala-Buddhists worked up, create a Tamil threat, to shift the political centre to the right, towards extremism and intolerance. It is a recipe for a new disaster, for losing a possible better future to an all too well-known bloody past.

by Tisaranee Gunasekara



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Features

Ranking public services with AI — A roadmap to reviving institutions like SriLankan Airlines

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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

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Features

Why Pi Day?

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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.

Archimedes

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

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Features

Sheer rise of Realpolitik making the world see the brink

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A combined US-Israel attack on Iran.(BBC)

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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