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Speech writing for Mrs. B, mischievous Felix and 1965 general election

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Governor General Gopallawa was a pillar of rectitude

(Excerpted from Rendering unto Caesar, by Bradman Weerakoon

Making speeches and preparing for them, was a constant occupational hazard for the prime minister and her staff. The international speeches were clearly the most important from a personal as well as country’s image-building point of view. Sirimavo gained immense credit from a statement she made in Belgrade at the Nonaligned Summit in 1961, when as the first woman prime minister of the world she used the phrase — As a woman and a mother, I call upon the nations of the world to desist from violence in their dealings with each other …’This phrase,was unique as no other world leader up to then could have used it, and was carried in headlines across the world giving Sirimavo and Ceylon a tremendous boost.

The trouble with great phrases is that once they are made, they cannot be used again, or if so, very sparingly. We faced this problem acutely in Cairo in 1964, at the next Non-aligned Summit. Once again, the drafting team was Felix, Glannie and myself Sirimavo had told us in advance that we must try to make it as powerful as the speech that she had done in Belgrade. We tried as hard as we could, but could not come up with any extra-bright ideas as we struggled through the draft for the rest day, a day before the opening. As a break from our labours, that afternoon we went to visit the Cairo Museum. It was eerie, being so physically close to the Pharaohs, dead and mummified, some three thousand years ago.

Late that evening we were still at it trying to find the magic breakthrough. At 9.30 that night Sirimavo peeped into the room on her way to bed and asked, “How are you doing? Have you found anything exciting to say?” At which point, Felix, at his most mischievous, softly said, “No, not yet Sirima. But how would you like to start it like this, now that you are in Cairo, As a woman and a mummy, I call upon, etc, etc.’ Sirimavo yelled at him, “Felix!” as if she could have strangled him and chuckling softly to herself, turned away closing the door behind her.

The Indo-Sri Lanka Agreement

The question of the citizenship rights of the Tamils of Indian origin who worked on the plantations was something always high on Sirimavo’s agenda. She was well aware of the political implications of the issue. She had personal knowledge of the condition of the people working on estates and the sad quality of their lives, from her childhood in the province of Sabaragamuwa, which had a large number of plantations in both tea and rubber. The Federal Party too, had included citizenship of the Indian Tamils as part of their basic four-point minimum agenda.

The Tamils of recent Indian origin, as a group, had been disenfranchised through the Citizenship Acts of 1949. They had little representation in Parliament, and since the 1950s had been represented only through one or two nominated members of Parliament. Soon after independence, in the first Parliament of 1947, they had had as many as 11 representatives in a House of 101 MPs. The legislation of 1949 had removed most of the Indian Tamil voters from the electoral lists in the up-country areas and their representation by Tamil members of Parliament had declined.

This had enabled, what were referred to as the `Kandyan electorates’, to be represented thereafter more by boomiputras – sons of the soil – rather than by representatives who were deemed to have only a marginal interest in Ceylon and a greater loyalty to India. This was the prevalent feeling among a section of the population who were proud to refer to themselves as Kandyan Sinhalese and the last to be brought under British rule in 1815. But, it had left behind a feeling of having been discriminated against, in the minds of the plantation Tamils and was to be a constant factor in their political agenda.

The Federal Party had been quick to make common cause with the plantation Tamils on this account using it as another example of the domineering character of the majority Sinhalese state.

Sirimavo realized that the critical issue in this very complex she had serious concerns, was to come to agreement with India on the specific numbers as to who would become Ceylon citizens and those who would become Indian citizens. On a visit to New Delhi in October 1964, she arrived at a historic settlement of this problem which had long evaded resolution. The Indo-Ceylon Agreement or the Sirima-Shastri Pact, it was popularly called, was undoubtedly the high point during this period of her two terms as the prime minister of the country.

I recall her telephoning me from Delhi to inquire what the reactions were in Colombo about the Agreement which stated that Ceylon would accept 300,000 of these persons as citizens. I believe she was bothered as to whether this number might be regarded as too large. I assured her that considering that there were at the time many as 975,000 persons of Indian origin in Ceylon and that India had accepted to take 525,000 as citizens of India, we had come out rather well in the negotiations.

It would mean in effect that for every four persons of recent Indian origin we took in as citizens, India would take seven. If the Agreement worked out according to plan around 15,000 persons of Indian origin would be repatriated annually over a spread of about 15 years. Things finally did not work out precisely as planned on schedule. But after a while, a regular flow of repatriation took place and the problem which had strained relations between India and Ceylon, and also become a domestic political issue for long, was resolved. It was one of the most notable political and diplomatic achievements that Sirimavo could take credit for.

Her personal touch in foreign relations

Sirimavo evinced great interest in events occurring around the world and brought a personal touch into her dealings with world leaders. Unexpected and dramatic change would affect her in a very personal way. I recall the evident sadness with which she spoke to me on the morning of President Kennedy’s assassination. Her thoughts were of the grieving widow, Jacqueline and the two children Caroline and John junior. It must have brought memories of what she herself had experienced in September 1959.

Frances Willis, the US ambassador had broken the news to her in the early hours of the morning. Frances was the first of a long line of female Heads of the Foreign Missions who came to be appointed for duty in Ceylon at the time on the assumption that they being female, would have easier entry to a woman prime minister than a male ambassador. It did not always work that way, but between Frances and Sirimavo, who were both very dignified in behaviour, there was an excellent rapport.

This certainly helped with all the actions we were taking at the time which were considered adverse to US interests, like the take-over of the oil distribution business which was then shared by the giant transnationals – Shell, Caltex and Mobiloil. At Kennedy’s death, Sirimavo wanted a well-drafted message of sympathy to Jacqueline Kennedy, which was sent by cypher to our ambassador in Washington for handing over. Similarly, the death of Feroze Gandhi, her friend Indira’s husband, also evoked a long and supportive letter of sympathy. She was very good about keeping in touch with her wide circle of friends abroad especially at moments of personal grief

President Tito and his wife Jovanka Broz were also special friends after the many occasions they had been together on the Non-aligned circuit. Yugoslavia was a favourite country of hers, and Sirimavo went as often as she could, both officially and privately, because there she had found a place for effective treatment of the knee problem which troubled her often. She liked the ‘alternative medicine’ method of therapeutic mud-packs, somewhat reminiscent of our own ayurveda which was practised in the clinic in Bratislava on the Adriatic coast. This was the only health problem that she had, throughout the four and a half years of her first premiership. I believe the lift at Temple Trees was installed at this time as she found it very painful, at times when the knee became inflamed, to climb the stairs to her bedroom upstairs. Once or twice, I even had to carry the official files into her room and she would attend to the papers quite cheerily, while propped up in bed.

Administrative Reform at home

Sirimavo made some important changes in public service administration both at the top and the bottom of the ladder. I had a feeling that Felix was very much behind all this. In 1963 after much consideration, the Ceylon Civil Service was abolished and replaced by the Ceylon Administrative Service constructed on broader recruitment base. The writing had been on the wall for a while. The primary reason for the change seemed to be that, Felix particularly, and a few of the other ministers, were not too comfortable with having their chief administrative advisors being people with their own individual minds and opinions.

They would have preferred less debate and more action once the political decisions had been taken. It was not so much obstruction, as the perceived continuing challenge to their authority, which was galling. How much easier it would be if one had more obedient, less intellectually inclined, and less argumentative people to take their orders and carry them out, seemed to be the basic reasoning which the Cabinet accepted.

There was some truth in these suppositions. The Ceylon Civil Service (CCS) which was very much an elite club with its own subculture, still tried to maintain the tradition of the impartial, learned, and omnicompetent advisor. Raw entrants to the service in the post-independence period, were increasingly academically brilliant young men coming in from the rural Maha Vidyalayas. But they were quickly schooled by their peers in the CCS who largely came from the traditional urban public schools, which had earlier produced the base of the service, into the ‘culture’, and became ofttimes stronger keepers of the tradition than their mentors.

After the political revolution of 1956 and the emergence of a new breed of politicians, all this had been under attack. The CCS seemed to be supremely indifferent to the profound changes going on, unless the changes affected their own interests. Radical change in the objectives and methods of governance were afoot. The accent being on delivering what the people at the grassroots wanted, and delivering it quickly. Felix seriously felt that many of the Ceylon Civil Service administrators were too ‘dyed in the wool’ in old-school ways and methods.

What he thought of them was that there was too much of the observance of the letter of the law and not enough sensitivity to the spirit of the new times. In a way there was much truth in what he was saying because the civil servants had the independence of doing things the way they wanted to because of the levels of education and achievement they possessed academically, and also since most of them had independent means. A civil servant was a prized catch for the daughter of a successful businessman or a rich land owner. There were many CC S men of acute intellectual brilliance who had been snared by very rich bus magnates or owners of vast acres of coconut and rubber land. Felix’s point was that with all this acquired wealth behind them would they be able to implement the programme of socialistic reforms the government had in mind?

So without much ado in 1963 all of us civil servants were given the option to retire immediately ‘on abolition of office terms’, or of retiring within the next 10 years on the same generous terms. Several of the older ones left pretty soon while some of the younger ones, like myself, remained to exercise the option at a later stage of our career. Similarly, Sirimavo with Felix’s help, made a strategically important structural change at the bottom of the administrative chain of the highly centralized structure of government in place at the time. This was the abolition of the office of the ‘Village Headman’ and his replacement by the more homely grama sevaka – the servant of the people.

The role of the Governor-General

The results of the general elections called by Prime Minister Sirimavo Bandaranaike in 1965 were inconclusive. The SLFP-led front had not obtained an outright majority of parliamentary seats. The UNP, among the parties that had contested, had won the most number of seats. Sirimavo who always wanted to scrupulously observe the rules and procedures asked me to prepare the usual letters of resignation of her government.

However there were other political forces at work attempting to persuade her to consider other options, before resigning. One such, put forward by Dr Colvin R de Silva, the astute legal brain of the LSSP, was to hold on and face a vote of confidence when Parliament met in ten days time. The debate was fast and furious and tempers ran high. As usual much was at stake. I recall very clearly the alignment of forces. Those of the Left were arguing for the prime minister to stay on, and let the issue be decided by

Parliament when it met. Others, mainly her family members, like her Private Secretary Mackie, Felix and Lakshmi Bandaranaike and James and Siva Obeysekere, were for her doing, what she wanted to do, which was to resign and allow the governor-general the opportunity to call whomever he thought could form a government, to do so.

The delay in the prime minister resigning was leading to unruly behaviour in the city. Outside in the city. Outside Temple Trees a crowd of people gathered at the gates in support of Sirimavo. I saw my university colleague, the diminutive Stanley Tillekeratne, then an SLFP back-bencher, orating before the restive crowd. Through all this William Gopallawa, the governor-general acted with impeccable integrity.

At times like these, the role of the governor-general in terms of the constitution came into its own. At normal times although the highest in the land protocol-wise, he had no effective power to act on his own. After a general election however, and one which was indecisive, he was endowed with wide discretionary power. He could in his discretion, when informed by the prime minister that she had resigned, summon a leader of a political party to form a government, if in his view that political leader could command the confidence of Parliament. He could also, in circumstances that nobody else could do, call on the resigned prime minister to try to win the support of other parties and produce proof that he/she could command the confidence of the House.

It was an excruciatingly difficult time for Gopallawa. It was Sirimavo who in the aftermath of the failed coup d’etat in 1962, and the removal of Sir Oliver, recommended his name to the Queen for appointment as governor-general. There were links of kinship between the Bandaranaikes and the Gopallawas. The other party, in the wings – the UNP – might deal harshly with him if they came in, since he had been appointed by the SLFP.

None of these considerations bothered Gopallawa when it came to doing his duty. During those critical hours when the country’s fate, hung in the balance as it were, Gopallawa was unshakable in his devotion to duty. Almost every hour he would call me to ask whether the prime minister had made up her mind. Once, in exasperation, he asked me whether he should send over Erskine May, the authoritative book on parliamentary procedure and practice, with the relevant portions highlighted. I begged for time.

I was being given a difficult time by the left members. They resented my advice to Sirimavo that she resign and leave it open to the governor-general to take the matter further. Finally Colvin ordered me to leave the room. I countered that I worked for the prime minister and would only leave if the prime minister asked me to do so. Sirimavo remained calm and said nothing. So I remained.

That night dejected and disappointed at the delay, my car was stoned as I drove down Cotta Road to my home in Rajagiriya. I announced tearfully to Damayanthi that I would be resigning the next day if there was not a proper outcome. Around seven the next morning I had a call from Mackie asking me to come to TT (Temple Trees) as soon as possible as the prime minister had decided to sign the letter. I got back to TT, had the letter signed and was coming down the stairs when I met a small group of those who had been trying to persuade the prime minister to stay on, coming up.

I ignored their rather black looks and went over to Queens House. Gopallawa was much relieved and immediately sent for Dudley to see whether he had the required majority. The hero of the story for me was Gopallawa. His had been a supreme act of patriotism; an act of loyalty to the state which transcended party, kinship and even personal obligation.



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Mannar’s silent skies: Migratory Flamingos fall victim to power lines amid Wind Farm dispute

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Victims: Flamingos / Birds found dead in Mannar

By Ifham Nizam

A fresh wave of concern has gripped conservationists following the reported deaths of migratory flamingos within the Vankalai Sanctuary—a globally recognised bird habitat—raising urgent questions about the ecological cost of large-scale renewable energy projects in the region.

The incident comes at a time when a fundamental rights petition, challenging the proposed wind power project, linked to India’s Adani Group, remains under examination before the Supreme Court, with environmental groups warning that the very risks they highlighted are now materialising.

At least two flamingos—believed to be part of the iconic migratory flocks that travel thousands of kilometres to reach Sri Lanka—were found dead after entanglement with high-tension transmission lines running across the sanctuary. Another bird was reportedly struggling for survival.

Professor Sampath Seneviratne, a leading ornithologist, expressed deep concern over the development, noting that such incidents are not isolated but indicative of a broader and predictable threat.

“These migratory birds depend on specific flyways that have remained unchanged for centuries. When high-risk infrastructure, like poorly planned power lines, intersect these routes, collisions become inevitable,” he said. “What we are witnessing now could be just the beginning if proper mitigation measures are not urgently implemented.”

Environmentalists argue that the Mannar region—particularly the Vankalai wetland complex—is one of the most critical stopover sites in South Asia for migratory waterbirds, including flamingos, pelicans, and various species of waders. The sanctuary’s ecological value has also supported a niche with growing eco-tourism sector, drawing birdwatchers from around the world.

Executive Director of the Centre for Environmental Justice, Dilena Pathragoda, said the incident underscores the urgency of judicial intervention and stricter environmental oversight.

“This tragedy is a direct consequence of ignoring scientifically established environmental safeguards. We have already raised these concerns before court, particularly regarding the location of transmission infrastructure within sensitive bird habitats,” Pathragoda said.

“Renewable energy cannot be pursued in isolation from ecological responsibility. If due process and proper environmental impact assessments are bypassed or diluted, then such losses are inevitable.”

Conservation groups have long cautioned that the installation of wind turbines and associated grid infrastructure—especially overhead transmission lines—within or near sensitive habitats could transform these landscapes into lethal zones for avifauna.

An environmental activist involved in the ongoing legal challenge said the latest deaths validate earlier warnings.

“This is exactly what we feared. Development is necessary, but not at the cost of biodiversity. When projects of this scale proceed without adequate ecological assessments and safeguards, the consequences are irreversible,” the activist stressed.

The debate has once again brought into focus the delicate balance between renewable energy expansion and biodiversity conservation. While wind energy is widely promoted as a clean alternative to fossil fuels, experts caution that “green” does not automatically mean “harmless.”

Professor Seneviratne emphasised that solutions do exist, including rerouting transmission lines, installing bird diverters, and conducting comprehensive migratory pathway studies prior to project approval.

“Globally, there are well-established mitigation strategies. The issue here is not the absence of knowledge, but the failure to apply it effectively,” he noted.

The timing of the incident is particularly worrying. Migratory flamingos typically remain in Sri Lanka until late April or May before embarking on their return journeys. Conservationists warn that if hazards remain unaddressed, larger flocks could face similar risks in the coming weeks.

Beyond ecological implications, experts also highlight potential economic fallout. Wildlife tourism—especially birdwatching—contributes significantly to local livelihoods in Mannar.

 Repeated reports of bird deaths could deter eco-conscious travellers and damage the region’s reputation as a safe haven for migratory species.

Environmentalists are now calling for immediate intervention by authorities, including a temporary halt to high-risk operations in sensitive zones, pending a thorough environmental review.

They stress that protecting animal movement corridors—whether elephant migration routes or avian flyways—is a fundamental pillar of modern conservation.

As the controversy unfolds, one question looms large: can Sri Lanka pursue sustainable energy without sacrificing the very natural heritage that defines it?

Pathragoda added that for now, the sight of fallen flamingos in Mannar stands as a stark reminder that development, if not carefully planned, can carry a heavy and irreversible cost.

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‘Weaponizing’ religion in the pursuit of power

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President Donald Trump; miscalculating in M-E / Ayatollah Khomeini; Architect of Iranian Revolution

A picture of US President Donald Trump apparently being prayed for by supporters, appearing in sections of the international media, said it all loud and clear. That is, religion is being flagrantly leveraged or prostituted by politicians single-mindedly bent on furthering their power aspirations.

Although in the case of the US President the trend took on may be an exceptionally graphic or dramatic form, the ‘weaponizing’ of religion is nothing particularly new, nor is it confined to only religiously conservative sections of the West. For example, in South Asia it is an integral part of politics. The ‘South Asian Eight’ are notorious for it and it could be unreservedly stated that in Sri Lanka, the latter’s ethnic conflict would be more amenable to resolution if religion was not made a potent weapon by ambitious politicians of particularly the country’s South.

The more enlightened sections of Christian believers in the US may not have been able to contain their consternation at the sight of the US President apparently being ‘blessed’ by pastors claiming adherence to Christianity. Any human is entitled to be blessed but not if he is leading his country to war without exhausting all the options at his disposal to end the relevant conflict by peaceful means.

More compounded would be his problem if his directives lead to the death of civilians in the hundreds. In the latter case he is stringently accountable for the spilling of civilian blood, that is, the committing of war crimes.

However, the US along with Israel did just that in the recent bombings of Iran, for instance. The majority of the lives lost were those of civilians. If the US President is endowed with a Christian conscience he would have paused to consider that he is guilty of ordering the taking of the life of another human which is forbidden in the teachings of Jesus Christ.

Moreover, the ‘pastors’ praying over the US President should have thought on the above lines as well. May be they were in an effort to curry the President’s favour which is as blame-worthy as legitimizing in some form the taking of civilian lives. Apparently, the realisation is not dawning on all Christian conservatives of the US that some of these ‘pastors’ could very well be the proverbial false prophets and the latter are almost everywhere, even in far distant Sri Lanka.

However, the political reality ‘on the ground’ is that the Christian Right is a stable support base of the Republican Right in the US. Considering this it should not come as a surprise to the seasoned political watcher if the Christian Right, read Christian fundamentalists, are hand-in-glove, so to speak, with President Trump. But it is a scathing indictment on these rightist sections that they are all for perpetrating war and destruction and not for the fostering of peace and reconciliation. Ideally, they should have impressed on their President the dire need to make peace.

That said, political commentators should consider it incumbent on themselves to point out that religion is being ‘weaponized’ in Iran as well. Theocratic rule in Iran has been essentially all about perpetuating the power of the clerical class. The reasons that led to the Islamic Revolution in Iran are complex and the indiscreet Westernization of Iran under the Shah dynasty is one of these but one would have expected Iran to develop from then on into a multi-party, pluralistic democratic state where people would be enjoying their fundamental rights, as enshrined in the Universal Declaration of Human Rights, for example.

Moreover, Iran should have taken it upon itself to be a champion of world peace, in keeping with its Islamic credentials. But some past regimes in Iran had vowed to virtually bomb Israel out of existence and such regional policy trajectories could only bring perpetual conflict and war. Considering the current state of the Middle East it could be said that the unfettered playing out of these animosities is leading the region and the world to ‘reap the whirlwind’, having recklessly ‘sowed the wind’.

However, religious fundamentalism-inspired conflict and war has spread well beyond the Middle East into almost every region since 1979, the year of the Islamic Revolution in Iran. So much so, knowledgeable opinion now points out that religious identity has come to replace nationalism as a principal shaper of international politics or “geopolitics”, as quite a few sections misleadingly and incorrectly term it.

Elaborating on the decisive influence of religious identity, the well known and far traveled Western journalist Patrick Cockburn says in his authoritative and comprehensive book titled, ‘The Age of Jihad – Islamic State and the Great War for the Middle East’ at page 428 in connection with the war in Chechnya ; ‘If nationalism was not entirely dead, it no longer provided the ideological glue necessary to hold together and motivate people who were fighting a war. Unlike the Islamic faith, it was no longer a belief or a badge of identity for which people would fight very hard.’ (The book in reference was published by VERSO, London and New York).

In his wide coverage of Jihadist Wars the world over Cockburn goes on to state that today a call from a cleric could motivate his followers to lay down no less than their lives for a cause championed by the former. The 9/11 catastrophe alone should convince the observer that this is indeed true.

However, as often pointed out in this column, there is no alternative but to foster peace and reconciliation if a world free of bloodshed and strife is what is being sought. Fortunately we are not short of illustrious persons from the East and West who have shone a light on how best to get to a degree of peace. Besides Mahatma Gandhi of India, who was the subject of this column last week, we have former President of Iran Mohammad Khatami, who made a case for a ‘Dialogue of Civilizations’ rather than a ‘Clash of Civilizations’.

The time is more than ripe to take a leaf from these illustrious personalities, for, the current state of war in the Middle East has raised the possibility of a war that could transcend regional boundaries. The antagonists are obliged to exhaust all the peaceful options with the assistance of the UN system. Besides, war cannot ever have the blessings of the sane.

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Venerable Rahula Thera’s 35-year green mission and national Namal Uyana

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Venerable Rahula Thera

It was 35 years ago, on March 28, 1991, that Venerable Rahula Thera, then a young monk, embarked on a journey to the Na forest in Ulpathagama, Palagama, in the Anuradhapura District. Today, three and a half decades later, this mission stands as living proof of the enduring bond between Buddhist philosophy and the natural world.

Marking the 35th year of this green mission, Rahula Thera’s relentless dedication has transformed the National Namal Uyana into an environmental landmark admired not only across Sri Lanka but around the globe, as well.

When studying the life of Venerable Rahula Thera, one cannot ignore the profound connection between Buddhism and the environment. Buddhism is a philosophy deeply attuned to nature. The historical use of the sacred “Na Ruka” by all four Buddhas: Mangala Buddha, Sumana Buddha, Revata Buddha, and Sobhita Buddha — for enlightenment —demonstrates that from time immemorial, Buddhism has maintained a sacred bond with the Na tree. From the birth of Siddhartha to his enlightenment, the propagation of the Dharma, and even the great Parinirvana, all of these milestones unfolded in verdant, living landscapes.

Venerable Rahula Thera did not embark on the Namal Uyana mission seeking government support or personal gain. His commitment sprang from a deep devotion to the Buddha’s teachings on grove cultivation. A grove cultivator is one who spreads compassion for nature. As the Vanaropa Sutta teaches:

Venerable Rahula Thera reclaimed Namal Uyana which was then under the control of timber smugglers and treasure hunters. The term “Wanawasi” does not merely mean living in a forest; it signifies finding rest and enlightenment through nature, free from the destructive roots of greed, sin, and delusion.

Another defining aspect of Venerable Rahula Thera’s 35-year mission is the purification of the human mind. He has consistently taught the thousands who visit Namal Uyana that a person who loves a tree will never harm another human being. As the Dhamma proclaims:

It is important to remember that Venerable Rahula Thera devoted his life, without fear, speaking the truth and taking necessary action, tirelessly advancing the national mission he began. From 1991 to the present, he has worked with every government elected by the people, maintaining impartiality and independence from political ideology. Yet, he never hesitated to raise his voice fearlessly against any individual, of any rank or party, who committed wrongdoing.

Religious and Social Mission

The National Namal Uyana is not merely a forest; it is a magnificent heritage site, dating back to ancient times. Scattered across the landscape are boundary walls, the remains of ancient monastery complexes, and stone carvings believed to date back to the reign of King Devanampiyatissa. In earlier centuries, this sacred land had served as a meditation sanctuary for hundreds of monks. The name “National Namal Uyana,” by which this ecological and archaeological treasure is known today, was introduced by Venerable Rahula Thera in 1991. The government’s later recognition of the site as the National Namal Uyana stands as a significant achievement for both religion and national heritage.

Venerable Rahula Thera is a monk who has lived a life of renunciation. A striking example of this is his decision not to assume the position of Chief Incumbent of the National Namal Uyana Viharaya, instead entrusting the temple to the Ramanna Nikaya and its trustees. In doing so, he set a precedent for the contemporary Sangha. The Thera himself stated that he was merely the trustee of Namal Uyana, not its owner.

Legacy and Continuing Inspiration

The 35th anniversary of Venerable Wanawasi Rahula Thera’s arrival at Namal Uyana is not merely the commemoration of a period of time; it is a message of nature to future generations. Through his work, the Thera revived the ancient Hela tradition of loving trees and venerating the environment as something sacred. This religious and environmental mission remains unforgettable.

The revival experienced by Namal Uyana, after the arrival of Venerable Wanawasi Rahula Thera, is beyond simple description. Some of the major accomplishments achieved under his leadership include:

* Securing and protecting the largest Rose Quartz (Rosa Thirivana) reserve in South Asia.

* Restoring the Na forest spread across hundreds of acres, providing shelter to numerous rare plants and animal species.

* Transforming the area into a living centre for environmental education, offering practical learning experiences for thousands of schoolchildren and university students.

* Drawing the attention of world leaders and international environmentalists to Sri Lanka’s unique environmental heritage.

In recognition of his immense contribution to environmental conservation, Venerable Rahula Thera was honoured with the Presidential Environment Award and the Green Award in 2004—a significant moment in his life. Yet the Thera himself has always remained devoted to the work rather than the recognition it brings, making such appreciation even more meaningful.

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