Features
Women in Buddhism

To me December is the month of women. I am well aware that International Women’s Day falls on March 8 each year since 1975. The theme for International Women’s Day 2023 was: “Count her in: invest in Women.” It is the Universal Declaration of Human Rights that is commemorated on December 10 which was adopted by the UN General Assembly in Paris during its 183rd plenary meeting in 1948.
Notwithstanding, December to me is the month to celebrate women. I presume the reason is that I revere Sanghamitta Theri, daughter of Emperor Asoka, who on request of King Devanampiyatissa on behalf of the women in his court, was sent to Lanka. She brought saplings from the Gaya Bo Tree under which Siddhartha Gautama solved the riddle of samsaric existence and found a solution. She also started the Bhikkhuni Order in this country.
I do not mean to write histories or biographies. Rather do I wish to imagine the emotions felt by the women I respect and include in this article; and what to me is remarkable in their lives. This Sunday is most apt to remember a few chosen women who influenced many, since propitiously the last poya for the year comes right after Christmas. Christmas is a festival celebrated by most persons in Sri Lanka. The next day this year is Duruthu Poya, celebratory for the reason given above. Thus 200–300 BC, women in Lanka were treated equal to men: if bhikkhus were ordained, the privileged choice was given to women too.
Though my title defines women Buddhists, I begin by writing about the respect and reverence I have for Virgin Mary, that most gentle woman who suffered the greatest sorrow of all sorrows, witnessing the death of her son. Mercifully her mourning was short lived since Jesus resurrected himself and ascended to heaven. Another admirable woman at the same time was Mary Magdalene, devoted to merciful Jesus Christ. Having been in a Methodist school; learning Scripture as the timetabled period for learning Christianity was named, and going to Church on Sundays, I learned much. The Bible, particularly the psalms, were studied with pleasure.
Princess Yashodara
Of all women of all time, my most respected wonderful woman is Yashodara, wife at 16 years to Prince Siddartha Gautama of the Sakyan Clan. My admiration was consolidated after seeing the 2018 film Bimba Devi hevath Yashodara scripted and directed by Prof Sunil Ariyaratne. An Indian actor was wisely chosen to play the part of Yashodara – Pallavi Subhash – exquisite and ably capturing the nuances of character of the princess from marriage to old age as a bhikkhuni.
Indian Arpit Choudhary plays Siddhartha. Other actors were all local. It starts with a group of brown clad bhikkhunis walking and Yashodara’s voice comes through, retailing her life and saying she is now close to death and goes to where the Buddha is. Flashbacks screen incidents in the lives of the two.
The most obvious emotions that come to my imagining mind of how she felt, were her love for the person she married, and respect and devotion to the great monk and teacher he became. She was chosen by the Prince from very many young girls, even though unwilling to tie himself down to normal life, having already been disillusioned. But karma determined otherwise. She had been his wife in many previous lives of both.
He told his father Suddodhana and foster mother Prajapati Gotami that he had to leave lay life and go seek the truth of existence when he was to be announced as heir to the Sakyan Principality. The king was angered but Gotami understood him. This same intent told to Yashodara would naturally have saddened her immensely, particularly because it seems to have been when she was pregnant, but she accepted it as destiny decreed. Her only request was that he leave when she was asleep. He did that the day his son was born, whom he named Rahula, knowing that if he stayed longer in lay life, he would not be able to desert his child, bonds becoming stronger.
Anyone can imagine the sorrow and pain of mind Yashodara would have undergone. To me is the additional emotion of deep understanding, empathy towards his need for asceticism, unselfish giving up and resignation to what karma decreed. The Buddha said that we are born of our karma, live by it and die when destined by karma. Thus is seen the metha and karuna in her: all-encompassing love and kindness – two of the Four Brahma Viharas.
When she got news of her husband as a strict ascetic undergoing privations, she resolved to give up luxury living, good food and sleeping comfortably in bed. That demonstrated the deep bond she had with him but minus any clinging or resentment.
When she heard he had gained enlightenment and was a Buddha, she would have felt the third noble feeling of muditha – joy in other’s success – rejoicing he had found the truth of all life – unsatisfactoriness – and defining the Noble Eightfold Path to end it.
The fourth Brahma Vihara she showed as being in her nature was when she pointed to Rahula that the robed monk who came to the Sakyan palace was his father – equanimity or uppeka. Suddodhana was appalled and surely disturbed when he heard his son was going seeking alms with bowl in hand. Not Yashodara.
Retained in her were certain human qualities. To me her staying in her part of the palace without going to meet the Buddha, demonstrated certain pride, maybe doubt whether her husband, now a Buddha, would have foresworn her, and not acknowledge her. He came to her. She fell at his feet and sobbed, it is said. Was it selfishness or a desire to show loss or resentment? I cannot accept that. I feel strongly that her tears were of joy at his having achieved his aim in life and being so humble as to come to her. There may have been sadness too, as the bond of man and wife was rent asunder. She was still a woman with attendant frailaties.
Yashodara became a bhikkhuni after Prajapathi Gotami inaugurated the Order, and it is believed she became an arahnat. She traveled far when old and nearing death to be in the presence of the Buddha. This to me is appreciation, respect and sublime love and devotion.
Two recent Bhikkhunis
I had the great good fortune of getting to know two brown robed ten preceptors in the 1970s: one a German Jew and the other Australian. Ayya Khema used to stay with my kalyanamitta Ratna Dias whenever she left her aranya for Colombo. She then acquired an island in the Ratgama Lake in Dodanduwa in the vicinity of the Island Hermitage and built kutis for visiting seekers of meditation guidance and a dormitory with six rooms.
Once the arrival of foreign seekers dwindled due to the civil war, we local women were afforded open sesame by disciplinarian Ayya Khema. In sharp contrast was Ayya Vayama, very young ten preceptor, who took residence in Parappuduwa Nuns’ Island giving yeoman service in managing the place. They strictly observed all vinaya rules set down by the Buddha – more than for monks.
All others and I respected Ayya Khema very much, even feared her since she never minced words in faulting or advising women who came to her meditation sessions and retreats. But she led hundreds of Sri Lankan, Australians and German women to the Path and was an excellent meditation teacher. She was a doer and leader by nature. She never gave in, particularly to physical frailties.
She had cancer for long and when it troubled her, she went on a water only diet. While residing in Sri Lanka, she received higher ordination in San Francisco and was then referred to as Bhikkhuni Ayya Khema. She returned to Germany to continue her preaching and meditation retreats when she was advised to barbwire the island due to incursion of JVP insurgents. She died in her late 80s of cancer.
Ayya Vayama was long here and became a very close friend of mine. Her adherence to vinaya rules was so strong that she refused even clear soup at night, and never carried money. She went to Amaravati, UK, to proceed on the Path. She was then requested to return to Australia by Ajahn Brahmavamso to start a nuns’ aranya in Perth which she successfully achieved. She was ordained a bhikkhuni by Ajahn Brahm.
Sadly she died prematurely of a nerve ailment which made her wheel chair bound. She radiated metta, truly did so, which was felt by people. Her beliefs and emotions I respectfully discern as unshaken faith in the Buddha, Dhamma, Sangha, and absolute devoutness. Her kindness and concern were all encompassing and she was full of the four Brahma Viharas.
To write about these wonderful dedicated women from the time of the Buddha to the very recent past is certainly gratifying on this day before Duruthu Poya.
Features
US withdrawal from UNHRC, a boon to political repression and ultra-nationalism

The US’ reported withdrawal from the UNHRC and some other vital UN agencies could be seen as a fillip to anti-democratic and ultra-nationalistic forces worldwide. Besides, the stark message is being conveyed that the developing regions of the world would from now on suffer further impoverishment and powerlessness.
The UNHRC needs to be more effective and proactive in bringing to book those states that are lagging in upholding and implementing human rights standards. But thus far it has been notable in the main in only ‘naming and shaming’ periodically those countries that stand accused of human rights and associated violations. More states and their rulers who have proved notorious violators of International Law, for instance, need to be brought to justice.
Hopefully, the UNHRC would be more dynamic in carrying out its responsibilities going forward but it needs material, moral and financial sustenance in increasing measure as it goes about trying to implement its brief. By withdrawing its support for the UNHRC at this juncture the US has further weakened the body and thereby provided a stimulant to the forces of repression worldwide.
What ought to be equally disquieting for the ethically-conscious is the withdrawal of US support for the WHO, the UN agency for Palestinian refugees or the UNRWA and the Paris Climate Agreement. With these actions the US under President Donald Trump has forfeited all claims to being the world’s foremost democracy. It could no longer lead from the front, so to speak, in championing human rights and democratic development.
It is no coincidence that almost at the time of these decisions by the US, President Trump is meeting with Israeli Prime Minister Benjamin Netanyahu. At the time of writing what transpired at these talks is not known to the public but it is plain to see that under the ultra-rightist Israeli Prime Minister, there would be no easy closure to the Middle East conflict and the accompanying blood-letting.
This is in view of the fact that the hawkish Trump administration would be hand-in-glove with the Netanyahu regime right along. There would be no political solution in the foreseeable future nor could it be guaranteed by the main stakeholders to the Middle East question that the current ceasefire would continue.
As mentioned in this column before, Israel would need strong security guarantees from the Palestinian camp and its supporters before it sits earnestly at the negotiating table but a policy of repression by the Israeli state would in no way help in resolving the conflict and in ushering even a measure of peace in the region. With the staunch support of the Trump administration the Netanyahu regime could stave off Palestinian resistance for the time being and save face among its supporters but peace in the Middle East would continue to be a lost cause.
The issues in focus would only be further compounded by the US decision to cease support for the rehabilitation and material sustenance of Palestinian refugees. This policy decision would only result in the further alienation and estrangement of Palestinians from the Western world. Consequently, Intifada-type uprisings should only be expected in the future.
As should be obvious, the US decision to pull out of the WHO would further weaken this vital agency of the UN. A drop in material, medical and financial assistance for the WHO would translate into graver hardships for the suffering civilians in the world’s conflict and war zones. The end result could be the alienation of the communities concerned from the wider international community, resulting in escalating law and order and governance issues worldwide. Among other things, the world would be having on its hands aggravating identity politics consequent to civilian publics being radicalized.
Considering the foregoing, the inference is inescapable that the US is heading in the direction of increasing international isolation and a policy of disengaging from multilateral institutions and arrangements geared to worthy causes that could serve world peace. As matters stand, it would not be wrong to conclude that the Trump administration is quite content with the prevailing ‘international disorder’.
One of the most negative consequences of the US decision to pull out of the UNHRC is the encouragement the forces of repression and ultra-nationalism could gain by it. In almost all the states of South Asia, to consider one region that is notable from this viewpoint, the forces of ultra-nationalism and majoritarian chauvinism could be said to be predominant.
Unfortunately, such forces seem to be on the rise once again in even post-Hasina Bangladesh. In Sri Lanka these forces are somewhat dormant at present but they could erupt to the surface, depending on how diligently the present government guards against their rise.
However, the government of Sri Lanka could not be said to be going the extra mile currently to blunt the appeal of ultra-nationalism, whether it is of the Southern kind or of the Northern kind. Crunch time for the Sri Lankan state would come when it has to seriously cooperate with the UNHRC and help bring those accused of war crimes in Sri Lanka to justice. On whether it could cooperate in this exercise would depend the democratic credentials of the present regime.
The cumulative result of the Trump administration weakening the UN and its agencies would be the relentless rise of anti-democratic, fascistic and repressive regimes the world over. Given this backdrop, one could expect the war in the Ukraine and those wasting civil wars in Africa to rage on. In the case of the Ukraine, the possibility of the US and NATO not being of one mind on ways of ending the war there, could render closure of the conflict any time soon impossible.
However, waiting on the US with the expectation that it would be pulling itself together, so to speak, before long and addressing the issue of international law and order would be tantamount to handing over the world to a most uncertain future. It is highly unlikely that the Trump administration would prove equal to the challenge of bringing even a measure of order out of the current global chaos, given the primacy it would be attaching to what it sees as its national interest.
Rather than wait in suspense, democracy oriented sections the world over would do well to come together in a meeting of minds, with the UN playing a catalytic role in it, to figure out how they could pool all the resources at their command to bring about a world order that would be more respectful of International Law in word and spirit.
Features
‘The Onset: A Short Story’: A philosophical drama attempting to redefine perception and cinema

Debut filmmaker, Thevin Gamage, presents a bold challenge to the time-honoured conventions of cinema. Through his daring short film, Thevin invites audiences to reconsider ‘the truth’ of cinematic rules. The 180-degree rule is broken with seamless subtlety, and a fresh perspective is offered on breaking the fourth wall.
This 13+ minute dialogue-driven drama, ‘The Onset: A Short Story’ featuring two actors and created with the collaboration of a debut cinematographer, was shot entirely in his living room—a testament to ingenuity and creative audacity.
The film not only aims to redefine the language of cinema but also thematically contests one of Plato’s most renowned teachings—The Allegory of the Cave. Thevin offers a fresh lens to examine ‘truth’ blending bold cinematic innovation with a philosophical exploration of perception, arrogance, and enlightenment.
At its heart, this story reflects the universal tension between belief and truth, highlighting the cost of breaking free from illusions. His debut is both a defiant act of rebellion and a bold invitation to shape the evolution of future cinema, leaving audiences with as many questions as answers.
Born into a family of artists in Sri Lanka, Thevin, grew up surrounded by a legacy of creativity yet confined by the traditional expectations of society. His parents achieved success as actors and later as entrepreneurs.
For Thevin, questioning the rules was not rebellion for its own sake—it was a search for freedom, truth, and new perspectives. This drive began in childhood, where strict parental expectations collided with his innate creativity. Movies became his escape, a lens through which he experienced life, love, and possibility.
Yet it wasn’t until his late twenties, after years of academic success and professional detours that he finally embraced his calling as a filmmaker. His audacious short film bridges his personal journey with his artistic vision. By breaking the 180-degree rule and redefining the fourth wall, the film demonstrates that cinematic rules can evolve—not as acts of rebellion, but as purposeful explorations of storytelling.
In the spirit of art and its boundless novelty, Thevin Gamage seeks to induct exactly that: originality.
His debut film is a bold exploration of cinematic boundaries and philosophical inquiry, redefining two foundational principles of cinema. This film invites audiences to experience a narrative that subtly bends the historical rules of the 180-degree rule and the fourth wall—often without them even realizing it.
This debut dares you.
It’s a resolute challenge to tradition and a provocative reminder that “rules” are just a few letters that form a word.
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About young filmmaker

Thevin Gamage
Thevin Gamage is a South Asian filmmaker whose journey reflects both a profound reverence for tradition and an unrelenting desire to transcend it.
Born into a family of artists in Sri Lanka, Thevin was shaped by a legacy of creativity and resilience. His grandfather, Sri Lanka’s first film makeup artist, pioneered his craft with remarkable dedication, laying the foundation for a family deeply rooted in the arts. Though Thevin never met him, his grandfather Regie de Silva’strailblazing work ethic and passion for storytelling helped shape the family ethos, inspiring Thevin’s mother and, in turn, Thevin himself. Reggie was the first Sri Lankan makeup artist. He went to India for his studies in makeup artistry and was active during the era when B.A.W. Jayamanne and Rukmani Devi pioneered the Sri Lankan film industry.
Thevin’s mother, Kumudumali De Silva, a celebrated Best Supporting Actress winner two decades ago and recent Lifetime Achievement Award honoree for her contributions to the wedding industry, met his father, Nihal Gamage, while on set. Together, they transitioned from the entertainment industry to entrepreneurial success, founding a wedding photography and bridal dressing business. Their ventures flourished, even leading to the publication of their own wedding magazine, providing a middle-class life of success and recognition.
Despite these creative roots, societal expectations in Sri Lanka compelled Thevin to pursue academics. After excelling at the University of Toronto with a degree in Political Science, Economics, and Psychology, Thevin still yearned for storytelling. In his late twenties, after years of professional detours, he enrolled in film school and committed fully to his craft.
Operating outside the framework of traditional film production companies, Thevin embraced the challenges of independence. From conceptualization to execution, his debut film is a testament to his determination, ingenuity, and unwavering commitment to his vision. His journey as an independent filmmaker exemplifies the power of creative freedom to challenge norms and shape unique perspectives.
Thevin’s work invites audiences to question, reimagine, and ultimately transform their understanding of storytelling. His journey is not just one of artistic pursuit but an act of defiance—an effort to inspire others to embrace the power of the arts and forge paths beyond traditional norms.
Features
Top three at 40th Mrs World pageant

While South African model Tshego Gaelae becomes the first Black woman to win the Mrs. World title in its 40-year history, we, too, were in the spotlight, at the finals.
Ishadi Amanda took the No. 02 slot, being the first runner-up at the prestigious pageant, held in Las Vegas, USA, from 29-30 January, 2025.
Thailand’s Ploy Panperm was placed third, as the second runner-up.
Sri Lanka’s Ishadi had support from the audience when her name was announced as one of the three finalists.
The Mrs World pageant winner, from South Africa, expressed her thanks on Instagram, saying, “To God be the glory. Thank you so much for the love and support, I am beyond grateful and elated! My beautiful South Africa, the crown is coming home,” she shared with her followers, encapsulating her elation and gratitude.
The Mrs World pageant, established in 1984, stands as the first international beauty contest solely for married women, providing a platform for married contestants to showcase not just their beauty, but also their intellect and community outreach efforts.
Before being picked as the winner, Mrs South Africa was asked: “What is the biggest challenge you have faced and achieved?” And her answer was brilliant:

Rosy Senanayake: Mrs World 1984
“I was so stressed on social media. Social media people should use it to share knowledge and good things. But it’s used to stress people out. But I stood up for myself without that social media pressure. I used the same social media that stressed me out to share good thoughts and hope to get to the victorious place I am today.”
Gaelae’s success is a testament to the ideals celebrated by the pageant, where diversity and empowerment take centre stage.
Gaelae balances her roles as a devoted mother, wife, labour relations manager, and model.
Being the first black woman to clinch the title at the Mrs World pageant has ignited a sense of pride and celebration among South Africans.
The Mrs South Africa Organisation, which played a crucial role in supporting Gaelae’s remarkable journey, also expressed their pride through a statement: “From Soweto to Vegas and now the World, @mrsworldpageant The Crown is Coming Home! Thank you to everyone who supported our queen on her incredible Journey.”
Gaelae returned home to a triumphant celebration fit for a queen.
At the airport to welcome her were her family, friends, church community, the Mrs South African team board and alumni, and the Executive Mayor of Johannesburg.

The crowning of the 40th Mrs World winner
And, guess what? Gaelae is now in touch with me!
Second Runner-up Mrs Thailand Ploy Panperm is quoted as having said: “I believe that modern married women have the potential to excel in multiple roles – as wives, mothers and even as beauty queens – embodying intelligence, talent and beauty.”
For the record, it was our very own Rosy Senanayake who brought Sri Lanka fame at this pageant … being crowned Mrs World at the very first Mrs World pageant, in 1984.
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