It is in the news that the Ministry of Education is seriously reconsidering the case for the Grade 5 Scholarship Examination. It is wise of the Minister of Education to undertake such reconsideration, given that the examination has lived, I think usefully, for more than sixty years. Long life itself is not a sufficient reason for a longer life; it may have outlived its usefulness and there may be more productive and fairer alternative solutions to the problems it was initially designed to solve. Or, the problems themselves may have changed. Has the Grade 5 Scholarship Examination outlived its usefulness? There are no longitudinal studies of the lives of children who won these scholarships, and one has to depend on anecdotal accounts.

The first 5th standard scholarship examination was held in 1944 and my sister won a scholarship and later volunteered to go to the Training College in Maharagama and become a Specialist English Teacher, so that I could go to university. I took the second Scholarship Examination in 1945 and joined my sister at Hikkaduwa Central School in January 1946. The case of these two siblings was repeated many times over to become a significant social force. The overthrow of the ‘Colombo elite’, who later became little more than a gang of thieves, from political power and the election to office of men and women from entirely new social strata, is an outcome of the social dynamics partly driven by ‘free education’. Can those social forces function without the fillip provided by the 5th standard scholarship examination?

Our parents had no idea of university education or the English language. This was true of most people in the country in the 1940s; it is no longer true. Now, practically everyone is literate and ‘university’  (uni, varsity, campus) is a part of their regular vocabulary. English is no longer a language spoken by people in a distant and strange land. Movies, radio and television, cheap air travel and somewhat higher incomes have combined to bring English closer home to most adults.

At home, English is still a stranger and not a familiar friend who casually walks into the living room. There are small groups of people who are conversant with Arabic, Japanese, Korean or Hindi. English is more familiar than Tamil to most Sinhala speakers and more than Sinhala is to most Tamil speakers. Even parents earning very little and are otherwise stingy and scraping to meet daily expenses, manage to send their children to ‘tuition classes’ to improve the chances that their children would do well at the 5th Grade Scholarship Examination. Changes during the last two generations in a world that has benefited from growth in knowledge and in technology have brought in massive changes in our society.

The social fluidity that the 5th grade scholarship examination and ‘free education’ brought to this society has fired up the imaginations of most people to demand high standards of living, which a sluggish economy has denied them. (I have argued many times on these pages that school education is not a condition necessary to promote or sustain economic growth.) Hence, the exodus from this country during the last generation continues unabated. To call in moralistic considerations and accuse the students of ingratitude when they emigrate for employment is to misread the plight of these young men and women.

Besides, they now remit more than several billion dollars annually, which helps to keep the economy from sinking, weighed down by debt, a part of which was robbed by politicians and public servants. (In 2024, émigré Indian workers remitted some $135 billion to India. In 1976, the amount was about 500 million.)  All these changes have made the 5th standard scholarship examination superfluous for driving children to school and for making them stay there for some 11 years. Drop-out rates become sharp at the end of grade eleven. These are massive achievements in our society, but I doubt the 5th standard scholarship examination is any longer necessary to sustain the dynamism that will sustain them.

The scholarship examination was part of a broader programme. Until well into the 1960s, secondary schools thrived in ‘urban’ areas. When I was in school, a child wanting to study beyond Grade 5 had to attend a secondary school, sometimes several and often many miles away from home, in a town that required resources for transportation, boarding and lodging near the school. (Martin Wickremasinghe and Gunadasa Amarasekera both wrote about this feature in their novels).

Likewise, parents needed information about these opportunities, which was scarce among poor people. An important part of the free education package was opening 54 good secondary schools in rural areas, each in an electoral district. Between 1944 and 1947, 54 central schools opened, first in Matugama and the last in Kuliyapitiya (Meeghakotuva). In between, schools opened in Weeraketiya and Henegama, Poramadulla and Green Street (Kotahena), Ginigathhena and Neliaddy. (Three months ago, when I was in the neighbourhood, I went up to see Wanduramba  Central School, where the first principal was Sumanasuriya, whom I knew a little.

I expected more imposing infrastructure.) Most of these schools had young men as their first principals, mainly university graduates. Many of these men had been teachers in urban secondary schools: Devendra in Hikkaduva from Trinity College, Kandy; Jayatilleke in Ibbagamuva from St. Peter’s, College, Bambalapitiya; T.C.I. Ekanayake in Pelmadulla from Christian College, Kotte. Young men and women emerging from the new University of Ceylon taught English, European and Indian history, Sinhala/Tamil, and occasionally mathematics and sciences in these schools.

Women had yet to enter these institutions, but when they came from central schools in large numbers, they almost took over the teaching profession. These schools taught in English, the ‘white’ language that once thrived in towns and now sought habitats in ‘brown’ rural areas. Students who won the 5th standard scholarships gained entry to these central schools. Most central schools had hostels for both girls and boys, which enabled students to participate fully in all school activities.

More important, life in hostels was culturally much richer than in the homes of most of those children. There were many bright students at varying stages of schooling and interaction among them was stimulating. There were a few teachers living in the hostel who were a constant source of help. (My novel aluth mathanga has a detailed account of that life.) Now, education from Grade I to university is available in Sinhala and Tamil. Secondary schools are widespread in the countryside, and the 5th standard scholarship examination is no longer required for children to access secondary education.

However, the culture of poverty, especially in disadvantaged homes, remains a serious problem. Some communities have yet to benefit from that feature of ‘free education’: children of families working on plantations. We, as a society, miss out on the contributions these children can make.

The children themselves lose both the material and the cultural wealth that education brings. As the 5th standard scholarship and the free education scheme both left these children and communities behind, any reform of the education system must address their needs seriously and without delay.

Yet, why are parents so keen to see their children score high marks at the 5th standard scholarship examination? Because those high marks have come to serve new purposes. The nature of the examination itself has changed over time, although I have not seen any analytical account of these changes. When I sat the scholarship examination, and many years later, it was a test of intelligence as was understood then.

There were no textbooks, and so far as I knew, nobody worked out answers to old question papers in preparation for the scholarship examination. For the examination itself , students were required to bring with them an HH pencil. They answered questions in simple logic, unencumbered, as far as possible, with differences in cultural backgrounds.  That feature ensured that children from poor homes and affluent families, of equal intellectual ability, had equal chances of scoring roughly equally. The examination, as now administered, is deeply biased against children from underprivileged homes. Casual evidence is that students who are felicitated each year for obtaining high scores are almost invariably from homes where both parents are highly educated, in regular employment and live in homes where a student could work quietly.

(The Consumer Finance Surveys conducted by the Central Bank in the earliest years and the Living Standards Surveys conducted by the Statistics Department latterly, inform you about the quality of housing by locality and income levels.) The whole idea of the 5th standard scholarships was to give a leg up to bright children from disadvantaged homes and not to speed up the progress of students from fairly affluent families. Such intensive study as 5th graders now undertake should not be necessary, if the objective were to test the intellectual ability of children. The present examination tests not only the intelligence of students but also their cultural sophistication, which varies with the income levels of parents.

(I ran around the village in grade 5, as if nothing else mattered. If we had had to answer question papers that students face now, my sister and I would not have had a ghost of a chance of going to secondary school and university.)  A child who runs off the noise and dust on village roads must be able to do as well as one who comes from a home with several rooms, cemented floors and tiled roofs. At least that is my experience.

Evidence is now plentiful that the culture in the home that children come from is a large determinant of how well students perform at higher levels of education. Where data is available, it is possible with knowledge of the zip code in the address of a student’s home, to guess correctly the level of education and the professions of the parents of a student and the probability of that student’s high SAT score and the eventual admission to an elite college. In rich countries, during the last 30 years or so, there has come to perpetuate a sort of a ‘caste system’ where children of brahmins perpetually keep out the rest from learning in elite colleges and universities.

As brahmins exclusively read, learn and pray from the vedas, so do the offspring of highly educated and well-off persons monopolise admission to elite universities and professions. The concern of parents to seek a ‘good school’ for their child is right. But that search must be backed up by the right kind of information. The ‘right kind of information’ is not distributed randomly. The more affluent have connections and the funds to obtain the right information.

The parents may be past pupils of ‘good schools’ and it is known that past pupils work to get elected to senior positions in the past pupils’ association when they need to admit their child to that school.

The 5th standard scholarships, central schools with students’ hostels and the system of ‘free education’ all served a civilising function in this society. Some features of that combination are no longer essential to continue that noble endeavour. There is a special responsibility of our society to integrate children from the plantations with the main society and a good school system can help in that process.  New sources of social stratification are emerging and we need to provide pathways both in and out of such structures. The new minister of education and the new government can be helpful.

by Usvatte-aratchi ✍️

Metaphysics explores fundamental questions about reality, existence, and being, primarily through abstract thought and reasoning. Metaphysics should be distinguished from philosophy. While metaphysics is a specific branch of philosophy, its scope is narrower in focus and has a narrower connotation than philosophy. Additionally, metaphysics and science are distinct fields of study, although they sometimes intersect and inform each other. Science focuses on understanding the natural world through observation, experimentation, and the formulation of testable theories.

Metaphysical and philosophical concepts are closely intertwined with Buddhism and many other religious traditions. Metaphysical doctrines in Buddhism explore philosophical beliefs that extend beyond the physical realm.

Buddhism presents a profound set of metaphysical doctrines, such as the concept of Nirvana, the Four Noble Truths, the Noble Eightfold Path, the concept of Dependent Origination, the Law of Kamma, and the Three Marks of Existence. Together, these teachings offer invaluable insights into the nature of reality, the root of suffering, and the transformative path to liberation.

Overall, the Buddha’s teachings present a distinctive perspective on fundamental questions of existence, emphasising the self and human experience while incorporating both philosophical and esoteric insights. Through this lens, Buddhism provides distinctive perspectives on existence compared to other philosophical traditions. Buddhism prioritises practical aspects of the path to liberation and generally steers clear of abstract metaphysical debates concerning the nature of reality beyond the present experiences. Rather, than constructing a comprehensive metaphysical framework, Buddhism primarily focuses on soteriology, emphasizing the goal of liberation from suffering

Different schools within Buddhism approach these questions in diverse ways, with some formulating elaborate philosophical frameworks, while others focus on dismantling all viewpoints, including metaphysical ones.

Western philosophical perspectives often classify Buddhism as nontheistic, as it does not subscribe to specific notions of divinity or formal theology. In theistic traditions, the concepts typically associated with God, such as omnipotence, omniscience, transcendence, and eternity, are firmly within the metaphysical domain and intrinsically linked to metaphysical inquiries.

However, the classification of Buddhism as entirely non-theistic and non-metaphysical merits reconsideration, as many Buddhist sutras refer to a variety of supernatural beings, such as demigods, devas, and other celestial beings that exist within the Buddhist cosmology. These celestial beings, which fall within the realm of metaphysics, are not regarded as creators or eternal entities; rather, their existence is part of the cycle of rebirth known as samsara.

The concept of nirvana, rooted in metaphysical principles, occupies a distinctive place within Buddhist thought. Nirvana, in the context of Buddhist philosophy, is a complex and multifaceted concept that encompasses not only metaphysical elements but also philosophical and psychological dimensions. It represents the ultimate liberation from suffering and the dissolution of desire, a state a person achieves through their perseverance. Nirvana is not a specific location or a thing; It represents a state beyond the physical realm, transcending ordinary experience and the cycle of birth, rebirth and death (samsara). It is elusive, beyond the reach of ordinary perception and comprehension through conventional means. Some interpret it as a profound realisation of the ultimate truth attained through deep meditation and wisdom. The Buddha likened Nirvana to a fire that is extinguished or a flame that has gone out, symbolising the complete cessation of suffering and desire.

Additionally, Buddhism articulates fundamental metaphysical principles through the illustration of the three marks of existence. In the Pali tradition of the Theravada school, the three marks are (a)Sabbe sankara anicca, that is, all conditioned things are impermanent. Buddhism maintains that all material phenomena are transient, undergoing a continuous cycle of birth, growth, decline, and dissolution. Living beings come into existence, develop, age, and ultimately cease to exist. (b), Sabbe sankhara dukka, that is, all conditioned things are unsatisfactory, imperfect and unstable. Dukka can be mental or physical; it can be anything from small irritations up to intense suffering. (c) Sabbe dhamma anatta, that is, all conditioned and unconditioned things have no unchanging self or soul. This doctrine of anatta (no self) in Buddhism is a prime example of a concept that has profound metaphysical implications. The Buddhist concept of anatta, or no-self, challenges the notion of a permanent, unchanging self, a fundamental belief in many other philosophical and religious traditions.

Moreover, the doctrine of dependent origination (paticca samuppada) exemplifies another cardinal principle of Buddhist metaphysics, demonstrating the interconnectedness of existence and the conditions that lead to suffering. The doctrine of Dependent Origination stands as one of the most profound teachings within Buddhism, accessible only to those who have attained a high degree of spiritual maturity. This profound doctrine can be comprehended with spiritual maturity. At its core, Dependent Origination reveals that life and the universe are constructed upon a web of interrelations, wherein the emergence and cessation of any phenomenon are intricately linked to a network of supportive conditions. It underscores the notion that all phenomena are relative and contingent, unable to exist in isolation from the conditions that nurture them. A phenomenon arises from a specific constellation of circumstances, and it will inevitably fade away when those conditions shift, ceasing to provide the necessary support for its existence. The basis of dependent origination is that life or the world is built on a set of relations, in which the arising and cessation of factors depend on some other factors which condition them. In other words, the world comprises a multitude of interconnected entities, both inanimate and animate, with nothing existing in isolation, and all phenomena in the universe are relative, conditioned states and do not arise independently of supportive conditions. The principle encapsulated in this doctrine could be succinctly expressed in the following formula. “When this is, that is This arising that arises When this not, that is not This ceasing that ceases”.

The Middle Way or Middle Path in Buddhism, which serves as another cornerstone of Buddhist philosophy, refers to two major aspects of Dhamma, the first teaching of the Buddha upon awakening. Firstly, it refers to a spiritual practice that steers clear of both extreme ascetism and sensual indulgence. These two extremes are not conducive to spiritual awakening. The spiritual path is defined as the Noble Eightfold Path that leads to enlightenment. It is a guide to ethical living, mental discipline and wisdom. The second formulation refers to how Buddhist teachings approach ontological issues of existence and personal identity by avoiding eternalism and annihilationism, or nihilism.

In Buddhism, the concept of rebirth signifies the cyclical journey of birth, death, and rebirth, intricately intertwined with the workings of kamma (or karma). This notion represents the continuation of consciousness—or a subtle form of awareness—that persists beyond death, ushering in a new existence. As a fundamentally metaphysical belief, rebirth posits a cycle known as samsara, within which consciousness transmigrates from one life to the next, devoid of a permanent soul. This perspective transcends the physical realm, probing into the very nature of reality, consciousness, and the continuity of experience that extends beyond mortal life.

Moreover, the idea of rebirth, often synonymous with reincarnation, is a cornerstone in numerous religious and spiritual traditions. However, the Buddhist doctrine of rebirth is different from the theory of reincarnation and transmigration in other religious traditions, which assert the immortality of the human soul, which does not dissipate after biological death and the soul is believed to transmigrate into a new body—be it human or animal—continuing its odyssey through samsara. Buddhism denies the existence of such a transmigrating permanent soul created by God or emanating from a divine source.

Kamma , another central tenet in Buddhist philosophy, is a profound metaphysical construct essential for grasping the rhythm of rebirth and the ramifications of our actions. It signifies intentional action rooted in volition that shapes our experiences and moulds our future existences. Operating as a natural law of cause and effect, kamma stands independent of any divine interference, devoid of rewards or punishments bestowed by an external deity. It is not merely the act itself that defines kamma; it is the underlying intention that infuses it with meaning. the consequences of which cannot be avoided. However, although most experiences in life are the results of previous actions, our responses to experiences are not predetermined. What happens to us now may have resulted from past causes, but how we respond to what occurs in the present will determine what we experience in the future. The underlying intentions behind our actions are what determine the nature of their results. Consequences of our actions rebound back to us either later in the same life in which actions are committed, or in some future life.

Kamma in Buddhism is a metaphysical concept central to understanding the cycle of rebirth and the consequences of actions. It refers to intentional action driven by volition, the vast tapestry of Buddhism, the concept of rebirth unfolds as a profound narrative of existence, intricately woven into the fabric of kamma (or karma).

The foundational doctrine in Buddhism is the Four Noble Truths. The Four Noble Truths are considered the cornerstone of Buddhist philosophy, which serves as a framework for understanding the nature of existence and the path to liberation from suffering.

Although the Four Noble Truths of Buddhism are not inherently metaphysical, dealing with abstract, unobservable entities or concepts, they encompass metaphysical dimensions, particularly regarding the nature of reality and the cycle of existence. While these truths serve as practical guidance for transcending suffering, they also provide profound insights into the essence of existence, highlighting the interconnectedness of the mind, the impermanence of all things, and the principle of dependent origination.

The first Truth Dukka (suffering) acknowledges the pervasive nature of human suffering. Dukka encompasses a spectrum of human experiences ranging from minor irritations to intense suffering and deep discontent. The reality of suffering encompasses not only physical pain but also the fundamental unsatisfactoriness and fleeting nature of all conditioned experiences. This perspective requires a deeper metaphysical comprehension of existence as something that is continuously evolving and ultimately fails to provide enduring fulfilment.

The second Truth, the origin of suffering (Samudaya). Suffering arises from craving, attachment, and ignorance.

The Third Truth, the cessation of Suffering.(Nirodha) It is possible to end suffering by eliminating craving and attachment.

The Fourth Truth, the path leading to the cessation of suffering.(Magga). It is the Noble Eightfold Path that leads to the end of suffering.

Buddhists hold the belief that there are various realms or dimensions of existence, which fall within the metaphysical domain. A human being goes through repeated cycles of birth and death until achieving supreme bliss, known as Nibbana. Buddhist cosmology identifies six realms in which rebirth can occur, encompassing the cycle of existence called samsara. These realms include the Hell Realm (Naraka), the Hungry Ghost Realm (Preta), the Animal Realm (Tiryagyon), the Demigod Realm (Asura), and the God Realm (Deva).

These realms are typically divided into two categories: three higher realms associated with positive experiences and three lower realms linked to negative or unfortunate circumstances. The higher realms comprise the realms of gods, humans, and demigods, while the lower realms encompass those of animals, hungry ghosts, and beings in hell.

Rather than being viewed as physical locations, these realms are often understood as states of being shaped by one’s kamma (actions) and mental afflictions. They represent varying levels of existence, ranging from blissful experiences to those marked by profound suffering. Some Buddhists see these realms as actual places within the karmic cycle of rebirth, while others interpret them as symbolic representations of different emotional and mental states.

When we examine the fundamentals of Buddhism, they reveal a particular way of viewing human life and a unique understanding of reality and human existence, which constitutes a distinct metaphysical vision.

by Dr Justice
Chandradasa Nanayakkara

Buddhists are very fortunate that they can even critically examine the teachings of the Buddha. After all, the Buddha encouraged questioning as exemplified in Kalama Sutta, dubbed ‘The Buddha’s charter for free inquiry.’

I am happy that the Supreme Court has finally settled a longstanding issue concerning the Buddha Sasana.

Having studied the landmark Supreme Court judgement in a fundamental rights case concerning the religious status mentioned on the National Identity Card (NIC) in respect of Bhikkhunis, I believe that it has confirmed the re-establishment of Bhikkhuni Sasana in Sri Lanka. Surprisingly, it has received scant media attention.

The case was heard before a Supreme Court bench consisting of Chief Justice Murdu Fernando and Justices Gamini Amarasekara and Mahinda Samayawardhena. The petitioners were Ven. Welimada Dhammadinna Bhikkhuni and Ven. Inamaluwe Sri Sumangala Thero, Maha Nayaka of Rangiri Dambulla Chapter of Siyam Maha Nikaya, represented by a legal team led by Navin Marapana, PC. The respondents were the Commissioner General, Department of Registration of Persons; the Commissioner General, Department of Buddhist Affairs; and the Attorney General, represented by Deputy Solicitor General Kanishka de Silva Balapatabendi.

The judgement delivered on 16 June commences thus:

“This application was filed before this Court against the Respondents named thereunder and in terms of Articles 17 and 126 of the Constitution of the Democratic Socialist Republic of Sri Lanka (hereinafter referred to as “the Constitution”), alleging the failure to issue National Identity Card (hereinafter sometimes referred to as “NIC) to the 1st Petitioner recognising her status as “Bhikkhuni”, amounts to an infringement or imminent infringement and/or continuing infringement of the 1st Petitioner’s right to equal treatment affirmed under Article 12(1) of the Constitution.”

Ven. Dhammadinna, the first petitioner, obtained higher ordination as an Upasampanna Bhikkhuni following

the performance of Upasampada Vinaya Karma by the Rangiri Dambulu Rajamaha Vihara Sangha Sabhawa (Rangiri Dambulla Chapter of Siyam Maha Nikaya).

The second petitioner is the Chief Incumbent of the Golden Temple in Dambulla belonging to the Rangiri Dambulu Sangha Sabawa, affiliated to the Syamopali Maha Nikaya – Dambulla Parshavaya. Established on 20 June 1985, it has been recognized by the Ministry of Buddha Sasana as well as the Department of Buddhist Affairs. It is one of the 31 Buddhist Chapters in Sri Lanka, comprising a membership of over 4,000 Bhikkhus and Bhikkhunis.

The first respondent took up the position that even though there were 31 Buddhist Chapters, Mahanayake Theros of Malwathu, Asgiri, Amarapura and Ramanna Nikayas were the final arbiters of the matters relating to the application and they had the authority over the discipline of the Buddhist Monks and, therefore, he was bound to follow the advice given by them. He may have taken this stand because those chapters are, one way or the other, affiliated to these three main Nikayas, the Rangiri Dambulu Chapter being affiliated to Syamopali or Siyam Nikaya of which Malwathu and Asgiri are Chapters or ‘Parshawa’.

As stated in the petition, since the first ordination of Bhikkhunis with the performance of the Upasampada Vinaya Karma in 1998, there have been similar Bhikkhuni ordinations to date. The Bhikkhuni Sasana, which existed in Sri Lanka from the time of Sangamiththa Maha Therani, went into decline during the Polonnaruwa Period.

The respondent filed documents in support of their argument that the Buddha, after refusing to establish Bhikkhuni Sasana several times, with ardent requests from Ananda Thero finally allowed to ordain women commencing with Maha Prajapathi Gothami. Therefore, the court has held that the first ordination in 1998, referred to in the petition, seems to be an attempt by the Rangiri Dambulu Chapter to revive what disappeared during the time of Polonnaruwa Kingdom.

What was presented by the respondents seems to be the traditional story, as repeated by Venerable Narada; it seems improbable. I am afraid that the comments by the much-respected Buddhist scholar could be considered convention-bound and gendered from a modern perspective:

“In making these comments, which may not generally be very palatable to womankind, the Buddha was not in any way making a wholesale condemnation of women but was only reckoning with the weaknesses of their sex.” (Venerable Narada Thera, “The Buddha and His Teachings”, Fourth Edition, 1988, Chapter 9, Page 156)

Given this conservative view expressed by a learned Buddhist monk in the modern era, it is hardly surprising that the male chroniclers of the past interpreted the narrative in ways prejudicial to women. Although the Buddha may have been somewhat reluctant initially in view of the social milieu of the day, the ordination of women by the Buddha was nothing short of revolutionary.

It is far-fetched to suggest that the infinitely wise Buddha had to be reminded by Ven. Ananda Thera that he had been suckled by Maha Prajapathi Gotami. It is claimed that the Buddha stipulated eight conditions, the first being that “a Bhikkhuni with even hundred years of higher ordination should worship and serve a Bhikkhu who had just got higher ordination”. This reflects the chroniclers’ male chauvinism. It is very likely that Buddha stipulated certain conditions to ensure the protection of women, but the chroniclers may have

misinterpreted them to reflect their own bias against women.

Another absurd claim is that the Buddha declared that the ordination of women would reduce the lifespan of the Sasana from a thousand years to five hundred. Yet, the Sasana has lasted over two thousand five hundred years!

Coming back to the petition, it was stated that there were about 900 Upasampanna Bhikkhunis and 2,200 novice (Samanera) Bhikkhunis belonging to the Rangiri Dambulu Sangha Sabawa. There are more than 3,000 Bhikkhunis belonging to this Chapter residing in 237 Bhikkhuni Aramas, and many novices, Samanera Bhikkhunis, are awaiting ordination. The court observed that, since its commencement in 1998, several Bhikkhuni ordination ceremonies had taken place, and women had become bhikkhunis under the Rangiri Dambulu Chapter.

The respondents drew the court’s attention to Article 9 of the Constitution, which mandates the State to protect and foster the Buddha Sasana. What one gathers from the arguments before the apex court and its judgement is that as Mahanayake Theros may have expressed the opinion that establishing a Bhikkhuni Sasana was not in the interest of Buddhism. The first Respondent apparently sought to defend himself against the allegation of violation of fundamental rights by claiming that he did not include the religious status, Bhikkuni, in the NIC to protect Buddhism.

The landmark legal battle won by Bhikkhunis is a victory for common sense more than anything else. I hope it will help Bhikkhuni Sasana flourish in Sri Lanka. The number of devotees inviting Bhikkhunis to religious functions is increasing. Bhikkhunis receive the recognition they richly deserve.

Venerable Ananda, who sacrificed his own spiritual advancement to tend to the needs of the Buddha, has been criticised in some quarters for persuading the Buddha to allow the ordination of women. But he has done a great service to Buddhism. As envisaged by the Buddha, all four groups of his followers; Bhikkhu, Bhikkhuni, Upasaka, Upasika, with their joint efforts will ensure His gift to the world endures for eternity.

by Dr Upul Wijayawardhana