Healing the Unseen Wounds: Psychological Therapies for Ukraine's War Victims

 

 

 

 Dr. Ruwan M Jayatunge, M.D. PhD

The conflict in Ukraine began in February 2014, resulting in significant and far-reaching consequences for the physical and mental well-being of its population. The protracted nature of the war has caused deep psychological scars and emotional distress among individuals and communities, particularly those living in the region’s most severely impacted by the violence. Civilians have faced not only the immediate dangers of armed conflict but also the long-term effects of displacement, loss of loved ones, and the destruction of their homes and livelihoods. Additionally, combatants have experienced their own unique challenges, grappling with the psychological toll of warfare.

Armed conflicts are linked to complex traumatic events that can significantly affect mental health (Coventry et al., 2020). These conflicts lead to a range of consequences, including physical, psychological, mental, and spiritual harm (Moreno-Chaparro et al., 2022). They disrupt social structures and have far-reaching economic and cultural effects. Research by Moreno-Chaparro and colleagues (2022) indicates a high prevalence of mental disorders in regions impacted by such violence. Furthermore, as noted by Carpiniello (2023), women and children are particularly vulnerable to the adverse effects of armed conflicts.

The Psychological Impact of the Ukrainian War on Civilians

The civilian population in Ukraine has endured traumatic experiences, including the loss of family members, destruction of homes, and direct violence such as sexual assault and torture. These distressing events have severely impacted their mental health and social relationships, leading to widespread psychological suffering. The ongoing conflict has had a profound effect on the mental well-being of Ukrainians, resulting in various mental health challenges that are both immediate and enduring (Pinchuk et al., 2024).

As noted by Kurapov and colleagues (2025), many individuals are grappling with acute stress responses, including anxiety, depression, and post-traumatic stress disorder (PTSD), as they confront the daily realities of war, characterized by the persistent threat of violence, displacement, and grief. This situation has transformed the war into a collective trauma for the Ukrainian people, significantly influencing their shared psyche and social cohesion.

  

War-Related Displacements

The ongoing conflict in Ukraine has led to significant war-related displacements, affecting millions of individuals and families across the nation. As hostilities escalated, many Ukrainians were forced to flee their homes, seeking safety from the violence that engulfed their communities. This mass exodus has resulted in a complex humanitarian crisis, with displaced persons often facing dire conditions in temporary shelters or makeshift accommodations.

A large number of Ukrainians have become refugees across Europe, and one-third of the population has been displaced within Ukraine as internal refugees (Vintilă et al., 2023). Many displaced individuals grapple with the loss of their livelihoods, as they leave behind jobs, schools, and social networks, leading to long-term psychological and economic challenges. Yasenok et al. (2025) argue that forced displacement creates a severe, distinct mental health crisis for Ukrainian refugees.  The situation is exacerbated by the ongoing uncertainty regarding the duration of the conflict, leaving many without a clear path to return home or rebuild their lives.

  

Children Affected by the War

The ongoing conflict in Ukraine has had a profound and devastating impact on children, who are among the most vulnerable populations affected by the war. Many children have been forced to flee their homes, leaving behind their familiar environments, friends, and schools, which has resulted in significant emotional and psychological distress. The disruption of education due to the destruction of schools and the need for children to relocate to safer areas has further exacerbated their situation, leading to a loss of learning opportunities and social connections. Additionally, the trauma of witnessing violence and experiencing displacement can lead to long-term mental health issues, including anxiety, depression, and post-traumatic stress disorder.

Research highlights a significant psychiatric burden among Ukrainian youth, marked by elevated levels of clinical depression, PTSD, and anxiety (Goto et al., 2024). This assessment is supported by a study conducted by Silwal and colleagues in 2026, which corroborates these findings.

  

The Combatants Affected by War Trauma

The Ukrainian combatants who have experienced the ravages of war trauma embody a complex tapestry of psychological and emotional challenges that stem from their harrowing experiences on the battlefield. Many of these individuals grapple with post-traumatic stress disorder (PTSD), which manifests through intrusive memories, heightened anxiety, and emotional numbness, significantly impacting their daily lives and relationships.

Hyland et al. (2026) argue that combat-exposed active-duty personnel in the Armed Forces of Ukraine face an exceptionally high, interconnected psychiatric burden, with 67.4% of sampled soldiers meeting criteria for ICD-11 PTSD or Complex PTSD (CPTSD). The study highlights a 21.5% CPTSD rate and widespread comorbidities, such as depression, emphasizing the need for specialized, systemic mental health care within military rehabilitation settings.

 

War-Related Mental Health Problems

The ongoing conflict in Ukraine has led to a significant rise in mental health issues among the population, as highlighted by Kurapov and colleagues (2022). Individuals are subjected to a relentless barrage of traumatic experiences and cumulative stressors, which manifest in various psychological challenges.

Research by Osokina and her team (2023) emphasizes the profound psychological impact of war trauma on adolescents residing in these conflict-affected areas, revealing heightened levels of distress. Furthermore, Fel and his colleagues (2022) indicate that women in these regions face an increased vulnerability to post-traumatic stress disorder (PTSD), underscoring the gendered dimensions of war-related mental health issues.

The psychological toll of such trauma often results in a range of symptoms, including mistrust, social withdrawal, and pervasive feelings of emptiness and hopelessness. In severe cases, individuals may undergo significant personality changes, grappling with conditions such as depression, anxiety, complex post-traumatic stress disorder (C-PTSD), and various somatic complaints. The impact of war can also lead to maladaptive coping strategies, including substance abuse and heavy alcohol consumption. Those who exhibit signs of social isolation, suicidal ideation, intense anger, agitation, confusion, dissociation, or psychotic symptoms are in urgent need of professional intervention to address their complex mental health needs.

  

Addressing the War trauma in Ukraine

The significance of addressing the psychological scars resulting from war trauma in Ukraine cannot be overstated, as these invisible wounds profoundly affect individuals and communities alike. The ongoing conflict has left many individuals grappling with the aftermath of violence, loss, and displacement, leading to a surge in mental health issues such as post-traumatic stress disorder (PTSD), anxiety, and depression. Treating these psychological effects is crucial not only for the well-being of the affected individuals but also for the broader societal healing process.

When mental health is prioritized, it fosters resilience, enabling individuals to rebuild their lives and contribute positively to their communities. Furthermore, addressing these psychological scars can help break the cycle of trauma that often perpetuates violence and instability, paving the way for a more peaceful and cohesive society. By investing in mental health resources and support systems, Ukraine can facilitate recovery and promote a sense of hope and normalcy in a landscape still marred by conflict.

The Importance of Providing Culturally Sensitive Mental Health Care

The importance of culturally informed care cannot be overstated, as it plays a crucial role in the healing process for those grappling with the aftermath of trauma (Sue et al., 2009). Therefore, culturally attuned mental health care is vital for addressing the psychological scars left by the war in Ukraine. Such an approach recognizes and responds to the distinct emotional and psychological needs of those impacted by the conflict. By appreciating the cultural backdrop of these individuals, mental health practitioners can customize their methods, ensuring that the interventions are not only effective but also considerate of the patients' cultural identities, beliefs, and values. This sensitivity is essential for building strong therapeutic alliances, which in turn enhances the likelihood of successful treatment outcomes.

 

Creating a Sense of Safety

In conflict scenarios, establishing a sense of safety is crucial (Hobfoll et al. 2007). Almoshmosh et al. (2016) emphasize the significance of social connections in facilitating the restoration of normal interactions and overall well-being. Additionally, community solidarity initiatives can mitigate the adverse effects of war-related trauma (Anjum et al., 2023). Offering hope to victims of war not only alleviates emotional distress but also fosters self-efficacy, resilience, personal development, and mental health (Snyder, 2002).  

Psychotherapeutic Interventions

The demand for psychotherapeutic support for war victims in Ukraine has become increasingly urgent due to the profound psychological trauma inflicted by the ongoing conflict. Various therapeutic approaches, including CBT - cognitive-behavioural therapy (Pfeiffer et al.  2025), EMDR -  eye movement desensitization and reprocessing (Palen et al., 2025) and group therapy are employed to assist individuals in processing their traumatic experiences and developing effective coping mechanisms.

Mental health professionals aim to cultivate supportive environments where victims can freely express their emotions, share their stories, and connect with others who have endured similar hardships. Additionally, community-based initiatives are often implemented to strengthen resilience and establish support networks, enabling individuals to rebuild their lives amidst chaos. The integration of culturally sensitive practices is crucial, as it acknowledges Ukraine's distinct historical and social context, thereby enhancing therapeutic outcomes.

These interventions seek not only to alleviate immediate psychological distress but also to promote long-term healing and recovery for those affected by the war. Furthermore, emotion-focused coping strategies, as highlighted by Lazarus and Folkman, are essential in managing negative emotions such as anxiety, while existential therapy addresses the deeper impacts of trauma on meaning, mortality, and identity. Therapists may also incorporate mindfulness techniques to improve recovery outcomes following war-related trauma.

Conclusion

The victims of the war in Ukraine, encompassing civilians, children, and combatants, are enduring significant psychological distress and emotional turmoil. This suffering stems from various traumatic experiences, including forced displacements, witnessing horrific acts of violence, and direct exposure to combat situations. The psychological impact of these experiences can leave deep, lasting scars that often require extensive time and support to heal.

The effects of trauma are not confined to the individuals who experience it; they can also be transmitted across generations, affecting the mental health and well-being of future descendants. Consequently, it is essential to implement culturally sensitive approaches to trauma healing and resilience-building for those affected by the conflict in Ukraine. Such initiatives are vital not only for individual recovery but also for fostering a healthier, more resilient community in the long term.

 

References

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ආගමික සංස්ථා විසින් සිදු කරන ළමා ලිංගික අපයෝජන

වෛද්‍ය රුවන් එම් ජයතුංග 

ළමා ලිංගික අපයෝජනය බරපතල ගැටලුවක් බවට පත්ව ඇති අතර, ආගමික ආයතන තුළ ශාරීරික හා ලිංගික අපයෝජනයට ලක්වන ළමුන් සංඛ්‍යාව ඉහල අගයක් ගනියි.   මෑත දශක කිහිපය තුළ, ක්‍රිස්තියානි, හින්දු, ඉස්ලාම් සහ බුද්ධාගම ඇතුළු විවිධ ආගමික මධ්‍යස්ථාන වලින් ළමා ලිංගික අපයෝජන වාර්තාවී තිබේ. එවැනි විෂමාචාර පිළිබඳ වාර්තා මතු වීමේදී   මෙම ආගමික සංවිධාන තුළ නායකත්ව භූමිකාවන්හි සිටින පුද්ගලයෝ සිදුවීම් සඟවා හෝ විමර්ශනවලට බාධා කිරීමට ඔවුන්ගේ අධිකාරිය භාවිතා කර, අපරාධකරුවන්ට ගැලවී යාමට ඉඩ සලසා දී ඇත.

ළමා  ලිංගික අපයෝජන  වින්දිතයින්ට පමණක් නොව සමස්ත සමාජයටම ප්‍රතිවිපාක ඇති කරයි. එවැනි අපයෝජනයට ලක් වූවන් බොහෝ විට දැඩි මානසික කම්පනයකට මුහුණ දෙන අතර, එය කාංසාව, මානසික අවපීඩනය සහ පශ්චාත් කම්පන ආතති ආබාධ ඇතුළු විවිධ ආකාරවලින් ප්‍රකාශ විය හැකිය. මෙම මානසික සෞඛ්‍ය ගැටළු සෞඛ්‍ය සම්පන්න සබඳතා ගොඩනඟා ගැනීමට, අධ්‍යාපනය ලබා ගැනීමට සහ වැඩිහිටි වියේදී ස්ථාවර රැකියාවක් පවත්වා ගැනීමට ඇති හැකියාවට බාධා කළ හැකි අතර එය විශම චක්‍රයක් බවට පත්වේ. ලිංගික අපයෝජනයන්ට ලක්වූ පුද්ගලයන් අතර පසුකාලීනව මත් ද්‍රව්‍ය භාවිතය,  ගෘහස්ථ ප්‍රචණ්ඩඩත්වය, දිවි නසා ගැනීම් වාර්තා වී ඇත.

වතිකානුව  සහ ළමා ලිංගික අපයෝජන  

වතිකානුව ළමා ලිංගික අපයෝජන චෝදනා පිලිබඳ දරන ලද ස්ථාවරය මතභේධයට මෙන්ම විවේචන වලට බඳුන් වී තිබේ.  වතිකානුව   බොහෝ විට වින්දිතයින්ගේ සුභසාධනයට වඩා එහි කීර්ති නාමයට සහ ආයතනික අඛණ්ඩතාවයට ප්‍රමුඛත්වය දී ඇති ආකාරය විස්තර කරන බොහෝ වාර්තා ඇත. අපයෝජන චෝදනා ලැබූ පූජක සාමාජිකයින් නීතිමය ප්‍රතිවිපාකවලට මුහුණ දීම වෙනුවට විවිධ පල්ලිවලට නැවත පත් කරන ලද අවස්ථා මෙහිදී පෙන්වා දිය හැකිය. එසේම ළමා අපයෝජන වසන් කිරීමේ රටාවක් විමර්ශනවලින් හෙළි වී තිබේ. මෙම ක්‍රියාව  ළමා අපයෝජක පූජකයන්ට තමන් ගේ අනිසි ක්‍රියා හැසිරීම දිගටම කරගෙන යාමට ඉඩ සැලසුවා පමණක් නොව  වින්දිතයින්ට යුක්තිය ලබා දීම අතපසු කරන ලදි. මේ නිසා වතිකානුව තුල පූජකයන් විසින් සිදු කරන ළමා ලිංගික අපයෝජන පිලිබඳව  විනිවිදභාවයකින් ක්‍රියා කිරීම සහ සහ වගවීම නීති ආයතන විසින් පෙන්වා දී තිබේ.  

NBC News විසින් කරන ලද හෙළිදරව්ව  

NBC News විසින් කරන ලද පුළුල් විමර්ශනයකින් ලොව විශාලතම පෙන්තකොස්ත නිකාය වන Assemblies of God තුළ සිදුවූ   ළමා   ලිංගික අපයෝජන  වසන් කිරීම් පිළිබඳ  ඉතිහාසයක් අනාවරණය වී තිබේ. මෙම පරීක්ෂණයෙන් වින්දිතයින් 475 කට වැඩි පිරිසකට අපයෝජනය කළ බවට චෝදනා එල්ල වී ඇති දේවගැතිවරුන් සහ පල්ලියේ නායකයින් 200 කට ආසන්න සංඛ්‍යාවකට එරෙහිව චෝදනා එල්ල වී ඇති අතර, ඔවුන්ගෙන් සැලකිය යුතු සංඛ්‍යාවක් ළමුන් වේ.  බොහෝ අවස්ථාවන්හිදී, පල්ලියේ බලධාරීන් අපයෝජන හැසිරීම් පිළිබඳව දැන සිටියද, මෙම පුද්ගලයින්   අධිකාරියේ භූමිකාවන්ට මාරු කිරීම මිස ඔවුන්ට එරෙහිව කිසිදු පියවරක් ගෙන නැත.

පාස්ටර් රොබට් මොරිස් විසින් සිදු කරන ලද ළමා ලිංගික අපයෝජනය

ටෙක්සාස් හි සවුත්ලේක් හි ගේට්වේ පල්ලියේ ආරම්භක දේවගැති රොබට් මොරිස් සම්බන්ධ   ළමා ලිංගික අපයෝජන නඩුව, එක්සත් ජනපදයේ  පල්ලියක් තුළ ආයතනික වසන් කිරීමේ  සිදුවීමක් හෙළිදරව් කර ඇත. අපයෝජනය ආරම්භ වූයේ 1982 නත්තල් රාත්‍රියේදී එවකට එවැන්ජලිස්තවරයෙකු වූ 21 හැවිරිදි මොරිස්, ඔක්ලහෝමා හි හොමිනි හි ඇගේ පවුලේ අය සමඟ රැඳී සිටියදී 12 හැවිරිදි සින්ඩි ක්ලෙමිෂයර් අපයෝජනය කිරීමෙනි. ඇය අවසානයේ 1987 දී (වයස අවුරුදු 17 දී)  ඇගේ දෙමාපියන්ට සහ පල්ලියේ නායකයින්ට මෙම අපයෝජනය හෙළි කළාය. අවාසනාවකට මෙන්, පල්ලිය  නීතිය ක්‍රියාත්මක කිරීම  නොකර සිද්ධිය යට ගසා  කෙටි කාලයක් තුළ මොරිස්ට නැවත දේවසේවයට යාමට ඉඩ සැලසීය.  ඔක්ලහෝමා නීතිපති කාර්‍යාලය විසින් කරන ලද සම්පූර්ණ විමර්ශනයකින් පසුව,  ජූරි සභාවක් විසින් මොරිස්ට එරෙහිව අධිචෝදනා ගොනු කරන ලද අතර, 2025 ඔක්තෝබර් 2 වන  දේවගැති රොබට් මොරිස්   වරද පිළිගත්තේය.  ඔහුට වසර 10 ක අත්හිටවූ සිර දඬුවමක් ලැබුණි.

කුඹකෝණම් හින්දු කෝවිලේ ළමා ලිංගික අපයෝජන නඩුව

මෑත වසරවලදී, හින්දු කෝවිල් තුළ සිදුවන ළමා ලිංගික අපයෝජන සිදුවීම් පිළිබඳ  වාර්තා ලැබී ඇති අතර, විශේෂයෙන් කැපී පෙනෙන සිද්ධියක් 2026 දී තමිල්නාඩුවේ කුඹකෝණම් වෙතින් වාර්තා විය. තිරුවාලංචුෂි හි කෝවිලක් තුළ 13 හැවිරිදි දැරියකට ලිංගික අතවර කළ බවට චෝදනා එල්ල වී ඇති 75 හැවිරිදි කෝවිල් පූජක විශ්වනාත අයියර්  මෙහිදී අත් අඩංගුවට පත් විය.  සම්පූර්ණ විමර්ශනයකින් පසුව, පොලිසිය චෝදනාවල වලංගුභාවය තහවුරු කළ අතර,  මේ වන විට කෝවිල් පූජක විශ්වනාත අයියර් නීතිය හමුවට ගෙන ගොස් තිබේ. 

13 හැවිරිදි සිසුවෙකු වන එම්.එස්. මුසාබ්ගේ මරණය

අම්පාර දිස්ත්‍රික්කයේ දිග හැරුණු සයින්දමරුතු මද්‍රසා නඩුව, නේවාසිකාගාර පහසුකම් සහිත පෞද්ගලික මද්‍රසාවක අබිරහස් ලෙස මිය ගිය 13 හැවිරිදි සිසුවෙකු වන එම්.එස්. මුසාබ්ගේ ඛේදජනක මරණය වටා කේන්ඳ්‍රගත වේ. පාසල විසින් සියදිවි නසා ගැනීමක් ලෙස මුලින් වාර්තා කරන ලද නමුත්, දැඩි සැකයෙන් පෙලඹුණු ප්‍රදේශවාසීන් එම පරිශ්‍රය වැටලීමක් සිදු කළ විට තත්වය තවත් උග්‍ර විය. පසුව අධිකරණ වෛද්‍ය පරීක්‍ෂණයකින් මුසාබ් ගෙල සිරවීමෙන් සහ ශ්වසන අපහසුතාවයෙන් මිය ගොස් ඇති බව තීරණය වූ අතර එය මිනීමැරුම් පරීක්‍ෂණයකට තුඩු දුන්නේය. මවුලවි ලෙස හඳුන්වන විදුහල්පතිවරයා මෙහිදී අත් අඩංගුවට පත් විය. 

පහළගම සෝමරතන නඩුව

ශ්‍රී ලංකාවේ ප්‍රසිද්ධ බෞද්ධ භික්‍ෂුවක් වන පහළගම සෝමරතන එක්සත් රාජධානියේ දී දැරියක​ට ලිංගික අතවර කිරීම සම්බන්ධයෙන් වරදකරු කරන ලදී. 2012 මැයි මාසයේදී ලන්ඩනයේ අයිල්වර්ත් ක්‍රවුන් අධිකරණය විසින් ලිංගික අපයෝජන චෝදනා හතරකට ඔහු වැරදිකරු බව තීරණය කරන ලදී. අධිකරණය ඔහුට වසර හතක සිර දඬුවමක් නියම කළ අතර ජීවිතාන්තය දක්වා ලිංගික අපරාධකරුවෙකු ලෙස ලියාපදිංචි කරන ලද චූදිතයෙකි.  පහළගම සෝමරතනට දරුවන් සමඟ වැඩ කිරීම ඔහුට තහනම් කරන ලදි. එසේ තිබියදීත්, සෝමරතන ශ්‍රී ලංකාවට නැවත පැමිණ   ගම්පහ ප්‍රදේශයේ ළමුන් සඳහා පන්සලක් සහ ඉරිදා පාසලක් පවත්වාගෙන යයි. ශ්‍රී ලාංකික බලධාරීන්  ළමා ලිංගික අපරාධකරුවෙකු ලෙස උසාවිකින් නම් කොට තිබෙන  පහළගම සෝමරතන පිලිබඳව මුණිවත රකිති.  

  

නාඔටුන්නේ විජිත

ශ්‍රී ලංකාවේ ප්‍රමුඛ බෞද්ධ භික්ෂුවක් වන නාඔටුන්නේ විජිත, ළමා ලිංගික අපයෝජනය පිළිබඳ  වැරදි සම්බන්ධයෙන් ඕස්ට්‍රේලියානු ජූරි සභාවක් විසින් වරදකරු කරන ලදී. ඔහු 1994 දී ඕස්ට්‍රේලියාවට පැමිණියේ මෙල්බර්න්හි ධම්ම සරණ බෞද්ධ විහාරස්ථානය මෙහෙයවීම සඳහා වන අතර  ළමුන් සඳහා  ඉරිදා පාසල් වැඩසටහනක් ආරම්භ කරන ලදි . 1994 සිට 2002 දක්වා වසර අටක් පුරා නාඔටුන්නේ විජිත දහම් පාසල් ළමුන් අපයෝජනය කරන ලදි.  වසර ගණනාවක නිශ්ශබ්දතාවයකින් පසු, වින්දිතයින් තම අත්දැකීම් වික්ටෝරියා පොලිසියට වාර්තා කළ අතර, එහි ප්‍රතිඵලයක් ලෙස 2023 අගෝස්තු මාසයේදී   නාඔටුන්නේ විජිත   අත්අඩංගුවට ගන්නා ලදී. 2025 ඔක්තෝබර් 30 වන දින ජූරි සභාව විසින්  ළමා ලිංගික අපයෝජන  චෝදනාවලට ඔහු වැරදිකරු බව තීරණය කරන ලදී.

පල්ලේගම හේමරත්න නඩුව

බාල වයස්කාරියකට ලිංගික අපයෝජනය කිරීමේ බරපතල චෝදනාවලට මුහුණ දී සිටින 71 හැවිරිදි අටමස්ථානාධිපති   පල්ලේගම හේමරත්න  චෝදනා ලබා සිටින අතර    2026 මැයි 22 වන දින, අනුරාධපුර ප්‍රධාන මහේස්ත්‍රාත් අධිකරණය විසින් ඔහුට   රුපියල් 100,000 ක මුදල් ඇපයක්, රුපියල් මිලියන 5 බැගින් වූ ඇප දෙකක් සහ විදේශ ගමන් සඳහා දැඩි තහනමක් ඇතුළත් කොන්දේසි යටතේ ඇප ලබා දෙන ලදි. 

ආගමික පූජකයන් ළමුන් ලිංගිකව අපයෝජනය කරන්නේ මන්ද ?

පූජක පක්‍ෂය විසින් ළමයින් ලිංගිකව අපයෝජනය කිරීම ගැඹුරු ප්‍රශ්න මතු කරයි. පූජකයෝ බොහෝ විට ළමුන් ඉලක්ක කරන්නේ  ඔවුන් පහසු ගොදුරු නිසාවෙනි. එසේම   පූජකයන් කෙරෙහි සමාජය දක්වන විශ්වාසය මෙන්ම ආගමික ආයතනවල  බල ගතිකයද මෙහිදී අපයෝජක පූජකයන්ට ආවරණයක් වෙයි. මෙවැනි සිදුවීම් වලදී බොහෝ  ආගමික සංවිධාන කරන්නේ අපයෝජකයා බේරා ගැනීම සහ සිද්ධීන් යටපත් කිරීමය​. මෙයද අපයෝජකයන්ට වාසිදායක පරිසරයක් සපයයි. පොලිසිය මෙන්ම යුක්තිය පිලිබඳ ආයතනද පූජක බලය හමුවේ දුර්මුඛ  වීම බොහෝ විට දකින්නට ලැබෙන සිදුවීමකි.

ළමා අපයෝජක පූජකයන් ගෙන් ළමුන් බේරා ගැනීම

ළමා අපයෝජනවලින් දරුවන් ආරක්‍ෂා කිරීම සහ එවැනි තත්ත්වයන් වළක්වා ගැනීම සඳහා සමාජය  මෙන්ම  දෙමාපියන් සහ ආගමික ආයතන  සාමූහිකව පියවර ගත යුතුය. ඒ සඳහා කළ අපයෝජන සම්බන්ධයෙන් දරුවන් දැනුවත් කිරීම,   සුදුසු සහ නුසුදුසු ස්පර්ශයන් පිලිබඳ දරුවන් දැණුවත් කිරීම, අකමැති ස්පර්ශයන්ට "එපා" යැයි පැවසීමට දරුවා ධෛර්‍යමත් කිරීම, දරුවා සමග යහපත් සන්නිවේදනයක් පවත්වාගෙන යාම සහ ඕනෑම ගැටලුවක් බිය නැතිව පැවසිය හැකි පරිසරයක් නිවසේ නිර්මාණය කිරීම,  දරුවාගේ හැසිරීම්වල හදිසි වෙනස්වීම් (භීතිය, හුදෙකලාවීම) ගැන සැලකිලිමත් වීම , නිරන්තරයෙන්ම දරුවා පිලිබඳ අවධානය, ආගමික ආයතනවල සේවකයන් සහ පූජකයන්ගේ පසුබිම නිසි ලෙස සොයා බැලීම අපයෝජනයක් සිදු වූ විට හෝ සැකයක් ඇති විට වහාම අදාල ආයතන වලට දැණුම් දීම මේ අතර වෙයි. 

දෙමාපියන් විසින් අසීමාන්තිකව ආගමික පූජකයන් කෙරෙහි දක්වන විශ්වාසයද ළමා අපයෝජන සඳහා දොරටු විවෘත කරයි. මේ නිසා ආගමික මධ්‍යස්ථාන වල ගැවසෙන තමාගේ ළමයා පිලිබඳ නිරන්තර අවධානය  ළමා අපයෝජක පූජකයන්ට ළමුන් ගොදුරු කර ගැනීම වලක්වාලයි. 

 

Child Sexual Abuse within Religious Institutions

 

 Dr. Ruwan M Jayatunge  

Child sexual abuse has become an urgent concern, with a troubling number of children subjected to physical and sexual abuse within religious institutions. In recent decades, reports of such misconduct have emerged across various faiths, including Christianity, Hinduism, Islam, and Buddhism. Often, those in leadership roles within these organizations have either hidden the incidents or used their authority to impede investigations, allowing the perpetrators to get away.

The Ill Effects of Child Sexual Abuse

Child abuse, particularly in the form of sexual abuse, has profound and far-reaching consequences not only for the individual victims but also for society as a whole. Victims of such abuse often endure severe psychological trauma, which can manifest in various ways, including anxiety, depression, and post-traumatic stress disorder. These mental health issues can hinder their ability to form healthy relationships, pursue education, and maintain stable employment in adulthood, perpetuating a cycle of disadvantage. Furthermore, the societal implications are equally alarming; communities may face increased healthcare costs, a rise in crime rates, drug abuse, self-harm and a strain on social services as they attempt to support affected individuals.

 

The Vatican’s Handling of Child Sexual Abuse Cases

The Vatican's handling of child sexual abuse allegations has been a subject of intense scrutiny and controversy over the years. Numerous reports have emerged detailing how the Church has often prioritized its reputation and institutional integrity over the welfare of victims. Investigations have revealed a pattern of cover-ups, where clergy members accused of abuse were frequently reassigned to different parishes rather than facing legal consequences. This practice not only allowed perpetrators to continue their predatory behaviour but also left countless victims without justice or support. The Vatican's response to these allegations has often been criticized as insufficient, with many calling for greater transparency and accountability within the Church.

 

The Revelation by NBC News

An extensive investigation by NBC News has revealed a disturbing 50-year history of sexual abuse, enforced silence, and systematic cover-ups within the Assemblies of God, the largest Pentecostal denomination globally. This inquiry has led to allegations against nearly 200 pastors and church leaders, who are accused of perpetrating abuse against more than 475 victims, with a significant number being children. Alarmingly, in numerous instances, church authorities were aware of the abusive behavior yet chose to transfer these individuals to new roles of authority, thereby facilitating the continuation of such heinous acts.

  

Child Sexual Abuse by Pastor Robert Morris

The prominent child sexual abuse case involving Robert Morris, the founding pastor of Gateway Church in Southlake, Texas, has unveiled a troubling history of institutional cover-up within one of the largest megachurches in the United States. The abuse began on Christmas night in 1982 when a 21-year-old Morris, then a traveling evangelist, exploited 12-year-old Cindy Clemishire while staying with her family in Hominy, Oklahoma. Over the next four years, Morris groomed and manipulated Clemishire, who eventually disclosed the abuse to her parents and church leaders at the age of 17 in 1987. Unfortunately, the church opted for internal handling of the situation, allowing Morris to return to ministry after brief periods of "restoration" without involving law enforcement. It wasn't until June 2024 that Clemishire publicly shared her story through an independent religious watchdog report, prompting Morris's resignation from Gateway Church.  Following a thorough investigation by the Oklahoma Attorney General's Office, Morris was indicted by a grand jury and, on October 2, 2025, pleaded guilty to five felony counts of lewd or indecent acts with a child. As part of a plea agreement, he received a 10-year suspended sentence and was taken into custody immediately after the hearing.

  

Kumbakonam Hindu Kovil Child Sexual Abuse Case

In recent years, there have been troubling reports of child sexual abuse incidents occurring within Hindu temples, with a particularly notable case emerging in 2026 in Kumbakonam, Tamil Nadu. A 75-year-old temple priest, Viswanatha Iyer, was arrested under the Protection of Children from Sexual Offences (POCSO) Act for allegedly sexually assaulting a 13-year-old girl inside a temple in Thiruvalanchuzhi. The incident reportedly took place when the girl visited the temple with her family for darshan and later approached the offertory box alone, where the priest is said to have misbehaved with her. Following a thorough investigation, police confirmed the validity of the allegations, leading to the priest's arrest under the appropriate legal provisions.

  

The Death of 13-year-old Student- M.S. Musab

The Sainthamaruthu Madrasa Case, which unfolded in the Ampara District, centers around the tragic death of a 13-year-old student, M.S. Musab, whose body was discovered in the washroom of a private Madrasa with hostel facilities. Initially reported as a suicide by the school, the situation escalated when local residents, driven by deep suspicion, conducted a raid on the premises. A judicial medical examination later determined that Musab had died from strangulation and respiratory distress, leading to a murder investigation. The Principal, known as Moulavi, was subsequently arrested following allegations of a troubling history of complaints against him.

  

Pahalagama Somaratana Case

Pahalagama Somaratana Thera, a well-known Buddhist monk from Sri Lanka, was convicted in the United Kingdom for sexually abusing a young girl. In May 2012, the Isleworth Crown Court in London found him guilty of four counts of indecent assault, although he was acquitted of a separate charge of rape. The court sentenced him to seven years in prison and required him to register as a sex offender for life, barring him from working with children. Despite this, Somaratana has returned to Sri Lanka, where he operates a temple and a Sunday school for children, while local authorities appear to overlook his status as a registered sex offender.

 

Naotunne Vijitha

Naotunne Vijitha, a prominent Sri Lankan Buddhist monk, was convicted by an Australian jury for multiple historical offenses of child sexual abuse. He arrived in Australia in 1994 to lead the Dhamma Sarana Buddhist Temple in Melbourne, which was established by the local Sri Lankan community and included a significant Sunday school program for children. The abuse occurred over eight years from 1994 to 2002, initially at the temple's original location in Springvale and later at a new facility in Keysborough. Six young female victims, aged between 4 and 12 at the time, testified that Vijitha exploited his spiritual authority to manipulate them, using sweets to lure them into private areas where the abuse took place. Following years of silence, the victims reported their experiences to Victoria Police, resulting in Vijitha's arrest in August 2023. On October 30, 2025, the jury found him guilty of the charges.

The Case of Pallegama Hemarathna

The case of Pallegama Hemarathna revolves around the arrest and prosecution of the 71-year-old Chief Prelate of the Atamastana, who faces serious allegations of sexually abusing a 15-year-old minor. The investigation began when the National Child Protection Authority and the Nittambuwa Police uncovered the alleged abuse while looking into a separate complaint about the minor's abduction on March 6, 2026. During this inquiry, the victim disclosed a troubling pattern of sexual abuse involving the chief monk. On May 8, 2026, the Anuradhapura Chief Magistrate's Court ordered the immediate arrest of both the monk and the girl's mother. On May 22, 2026, he was granted bail by the Anuradhapura Chief Magistrate's Court, with conditions that included a cash bail of Rs. 100,000, two sureties of Rs. 5 million each, and a strict prohibition on foreign travel.

 

The Anatomy of Abuse

The troubling issue of sexual abuse of children by clergy across various faiths raises profound questions about the underlying factors that contribute to such heinous acts. One significant aspect is the power dynamics inherent in religious institutions, where clergy often hold positions of authority and trust, creating an environment that can be exploited. This power can lead to a sense of entitlement, where individuals may believe they are above accountability. Additionally, the culture of silence and secrecy that often pervades religious organizations can further enable such behaviour, as victims may feel discouraged from coming forward due to fear of retribution or disbelief. Furthermore, inadequate oversight and a lack of robust safeguarding measures can leave vulnerable individuals unprotected.

 

The Urgent Need for Child Safeguarding in Religious Organizations  

The pressing necessity for child safeguarding within religious organizations cannot be overstated, as these institutions often serve as pivotal community hubs where trust and vulnerability intersect. To effectively protect children, it is essential for these organizations to implement comprehensive protective measures that encompass a range of strategies. This includes establishing clear policies that define acceptable behavior and outline procedures for reporting and addressing allegations of abuse. Training programs for staff and volunteers are crucial, ensuring that all individuals working with children are equipped with the knowledge to recognize and respond to potential risks. Additionally, creating a culture of transparency and accountability is vital; this can be achieved by involving parents and community members in safeguarding initiatives and maintaining open lines of communication. Regular audits and assessments of safeguarding practices can further enhance the effectiveness of these measures, ensuring that they evolve in response to emerging challenges. Ultimately, a robust safeguarding framework not only protects children but also reinforces the integrity and trustworthiness of religious organizations in the eyes of their communities.  

 

 

Tracing the Evolution of Child Soldiering in Sri Lanka since 1971

 

 

Professor Harendra de Silva & Dr. Ruwan M Jayatunge

Since the JVP uprising in 1971, Sri Lanka has faced the alarming issue of child soldiers, a situation that escalated notably during the 1988-1989 revolt. These young recruits, referred to as the "Rathu Gatv" or "Red Juveniles," were employed in various roles, including intelligence gathering, transporting explosives, committing arson, and, in some instances, executing civilians (Jayatunge, 2011). The children were exposed to the brutal realities of violence and loss, with reports indicating that over 10,000 were recruited by the JVP during the 1988/89 period of unrest. Tragically, around 2,300 school children are estimated to have lost their lives amidst the chaos of the insurgency (Wickramarathna, 2019).   

Reports reveal that numerous child soldiers associated with the JVP during the uprisings of 1971 and 1988 were exposed to horrific events. Many of these young individuals were involved in violent acts, including murder, robbery, arson targeting buses and government buildings, as well as the destruction of transformers and the organization of school strikes. Those apprehended by security forces often faced severe torture and intense interrogation. 

In Embilipitiya, situated in the Ratnapura District of Sabaragamuwa Province in Sri Lanka, a group of schoolchildren went missing amid suspicions of their involvement in anti-government activities, such as orchestrating protests, setting fire to the local paper mill, and the murder of a Grama Niladari, or village officer.

In 1971, child soldiers involved in the uprising were placed in rehabilitation camps, yet these facilities lacked effective treatment systems and rehabilitation programs. Similarly, those who were detained in 1988/89 faced inadequate rehabilitation efforts, as mental health specialists were not present to provide necessary support. Reports from that time indicate that arrested child soldiers in both 1971 and 1988/89 experienced sexual abuse at the hands of prison guards, older inmates, and occasionally security personnel (Munasinghe, 2012). Many of these former child soldiers continue to grapple with their traumatic experiences, often remaining politically disengaged and attempting to conceal their painful reminiscences.

The situation escalated dramatically and alarmingly when the Liberation Tigers of Tamil Eelam (LTTE) initiated the recruitment of child soldiers, a move that sparked widespread outrage from international human rights organizations. This abhorrent practice involved not only the use of aggressive propaganda to lure children into their ranks but also the forcible abduction of minors, which further highlighted the LTTE's disregard for human rights and the welfare of children.

The organized and systematic recruitment of child soldiers saw a marked increase after 1987. Following this period, the Liberation Tigers of Tamil Eelam (LTTE) began enlisting children for combat roles, and by the 1990s, these young recruits constituted a substantial part of their military strength. Reports from that time indicated that between 40% and 60% of those killed in combat were minors (Human Rights Watch, 2004). Despite the LTTE's commitment to cease the recruitment of underage individuals in 2003, the practice persisted until 2009, with a significant rise in the number of child soldiers noted during the final phases of the civil conflict (Human Rights Watch 2008).

UNICEF has consistently highlighted the LTTE's failure to fulfill several high-level commitments aimed at ceasing the recruitment of children. In 2004, the organization reported that the LTTE had enlisted 709 children in 2003, often while releasing smaller numbers to create a façade of compliance with international standards. Between 2002 and 2007, UNICEF documented approximately 6,903 cases of child recruitment attributed to the LTTE (UN News,2004). 

The LTTE employed ruthless methods to enlist child soldiers, frequently abducting them from their families or schools. Throughout the indoctrination process, placards, billboards, and monuments dedicated to martyrs were erected in various locations. In Kittu Memorial Children's Park, the see-saws were equipped with AK-47 replicas, allowing children to engage in simulated combat with one another.   Initially, children were recruited into the "Baby Brigade". By the 1990s, they were no longer just scouts or sentries but were integrated into combat roles. The LTTE exploited child soldiers to carry out attacks on Sinhala civilians in vulnerable villages, assault Army camps, and gather intelligence.  Children as young as 10 were reportedly used as assassins and suicide bombers by the LTTE (Amnesty International,2004).  

These children came from impoverished, vulnerable, and marginalized communities, particularly those identified as lower castes. A significant number hailed from the Eastern province, Wanni, and Mannar, areas characterized by economic hardship and social exclusion. One tactic employed to recruit children was the deliberate obstruction of their access to education, which fostered a sense of insecurity about their future.

After the defeat of the LTTE in May 2009, 594 child soldiers, comprising 364 males and 230 females, surrendered to the Sri Lankan Armed Forces. Additionally, evaluations of LTTE combat fatalities during the 1990s indicated that between 40% and 60% of those killed in action were children under 18 years old (Human Rights Watch,2004).

The involvement of Sri Lankan child soldiers perpetuated a cycle of violence and trauma, as these young individuals were thrust into the harsh realities of war. Stripped of their childhood, they faced severe psychological and physical harm, enduring experiences that would leave lasting scars on their lives.

Socio-economic deprivation, characterized by poverty and limited access to education or vocational training, often led children to view joining militant groups as a viable escape from a dismal future. Additionally, many were driven by a desire for revenge after experiencing or witnessing abuses such as torture, unlawful detention, or the loss of family members at the hands of security forces. The allure of status and perceived glamour associated with militant life, fueled by propagandized events and public displays of military might, further attracted young individuals seeking recognition and heroism. 

Understanding the recruitment strategies employed by the JVP and the LTTE for enlisting children in their armed conflicts is crucial. These organizations utilized various methods to attract young individuals, often exploiting socio-economic vulnerabilities and political unrest. By appealing to a sense of identity, belonging, and purpose, they drew children into their ranks, significantly shaping the dynamics of their respective struggles. Both groups targeted children, often luring them with promises of adventure, belonging, and a sense of purpose in a society marked by turmoil.

The JVP primarily recruited school children who felt marginalized by the existing social hierarchy and faced limited economic prospects. In contrast, the LTTE focused on impoverished, low-caste Tamil families in the Northern and Eastern regions, highlighting the disparity where children from affluent backgrounds were often exempt from the front lines, leaving the underprivileged to bear the brunt of the conflict. The LTTE employed an advanced propaganda strategy, utilizing videos, school speeches, and public exhibitions of military artifacts to romanticize martyrdom and foster a "cult of heroes." Both organizations sought to sever the ties between young individuals and their traditional family structures, undermining parental authority in the process.

The indoctrination of child soldiers by the JVP and the Liberation Tigers of Tamil Eelam (LTTE) involved a systematic process that exploited the vulnerabilities of youth in conflict-ridden environments. Once recruited, these young individuals underwent rigorous training that not only focused on military tactics but also included intense ideological conditioning. This indoctrination process was designed to instill a sense of loyalty and commitment to the cause, often using propaganda that painted the enemy as a dehumanized other. Psychological manipulation played a crucial role, as children were frequently exposed to violence and were made to witness or participate in brutal acts, which desensitized them to the horrors of the armed conflict.

The psychological effects of being a child soldier are profound and multifaceted, often leading to long-lasting trauma that can persist well into adulthood (Betancourt et al., 2010).  These young individuals are frequently exposed to extreme violence and forced to commit acts that are contrary to their moral beliefs, which can result in severe guilt, shame, and a distorted sense of self. The loss of childhood innocence is compounded by the disruption of familial and social bonds, as many child soldiers are separated from their families and communities, leading to feelings of isolation and abandonment. Additionally, the experience of combat and the constant threat of death can instill deep-seated anxiety and post-traumatic stress disorder (PTSD), manifesting in flashbacks, nightmares, and hyper-vigilance (Wessells, 2006). 

The stigma associated with being a former child soldier can further alienate these individuals from society, making reintegration into their communities challenging and often exacerbating feelings of worthlessness and despair. Overall, the psychological impact of being a child soldier is a complex interplay of trauma, identity crisis, and social disconnection, necessitating comprehensive mental health support and rehabilitation to facilitate healing and reintegration (Sivarajah, 2021). 

The recruitment of children into armed conflicts represents a grave violation of their rights and constitutes a form of child abuse (de Silva et al., 2001). It undermines their right to education and development, perpetuating cycles of poverty and violence within communities. This practice preys on the innocence and vulnerability of young individuals, exposing them to severe violence and psychological trauma. By stripping away their childhood, these children are thrust into a world of conflict, often compelled to engage in acts of violence that they cannot fully understand. De Silva (2001) characterizes child soldiers as victims of adult exploitation and manipulation, highlighting the urgent need for protective measures through child welfare legislation.

The recruitment of child soldiers represents a profound collective trauma that reverberates through communities and nations, leaving indelible scars on both individuals and society as a whole (Somasundaram, 2002). This phenomenon not only strips children of their innocence and childhood but also disrupts familial structures and social cohesion, as families are torn apart and communities are left to grapple with the aftermath of violence and loss. Moreover, the normalization of violence and militarization within a society can perpetuate cycles of conflict, as these former child soldiers may struggle to reintegrate into civilian life, facing stigma and a lack of support. As a result, the collective trauma extends beyond the immediate victims, affecting future generations and hindering the prospects for peace and reconciliation in war-torn regions.

Rehabilitating child soldiers in Sri Lanka necessitates a thorough and multifaceted strategy that addresses their psychological, social, and educational requirements (Thoradeniya, 2017). Central to this effort is the provision of trauma-informed care that acknowledges the distinct experiences of these children, many of whom have been exposed to or involved in violence. This can be facilitated through counseling and therapeutic initiatives aimed at promoting emotional recovery and resilience. Furthermore, establishing safe and nurturing environments is vital, which involves reintegrating these children into their communities and ensuring they have access to familial support systems. De Silva, H. (2003) emphasizes the importance of a holistic, family-centred approach that prioritizes de-stigmatization, emotional healing, and the accountability of adult recruiters.

Educational initiatives play a vital role in rehabilitation, as they not only equip these children with essential skills for their future but also help restore a sense of normalcy and purpose (Jayatunge & Somasundaram, 2014). Vocational training programs can further empower them by providing practical skills that enhance their employability. Collaboration with local communities, non-governmental organizations, and government agencies is necessary to create a sustainable framework for rehabilitation, ensuring that these children are not only reintegrated but also supported in their journey towards a peaceful and productive life.

The rehabilitation of child soldiers in Sri Lanka holds significant importance for both the individuals involved and the broader society. These children, often forcibly recruited into armed conflict, endure profound psychological and physical trauma that can hinder their development and reintegration into civilian life. Effective rehabilitation programs are essential to address their unique needs, providing them with psychological support, education, and vocational training. By facilitating their healing and reintegration, society not only aids in restoring the lives of these young individuals but also contributes to long-term peace and stability in the region. Furthermore, successful rehabilitation can help break the cycle of violence, as these children, once rehabilitated, can become advocates for peace and reconciliation, fostering a more harmonious community. Thus, the importance of rehabilitating child soldiers extends beyond individual recovery; it is a crucial step towards building a more resilient and peaceful society in Sri Lanka.

   

References

Amnesty International. (2004, July 6). Sri Lanka: Tamil Tigers beating up families to recruit child soldiers [Press release]. https://www.amnesty.org/en/documents/asa37/002/2004/en/

Betancourt, T. S., Brennan, R. T., Rubin-Vaughan, J., Brugher, J., & Gilman, S. E. (2010). Traumatic experiences and mental health in former child soldiers: A longitudinal study in Sierra Leone. Journal of the American Academy of Child & Adolescent Psychiatry, 49(6), 606–615. doi.org

de Silva, H., Hobbs, C., & Hanks, H. (2001). Conscription of children in armed conflict—a form of child abuse. A study of 19 former child soldiers. Child Abuse Review, 10(2), 125–134. doi.org

De Silva, D. G. H. (2001). Children: The new face of terrorism [Conference presentation]. 24th International Congress of Paediatrics, Beijing, China.

De Silva, H. (2003). Power games in war and peace: The tragic impact of corruption, violence, and impunity on the Sri Lankan child.

De Silva, D. G. H. (2013). The use of child soldiers in war with special reference to Sri Lanka. Pediatrics and International Child Health, 33(4), 273–280. https://doi.org/10.1179/2046905513Y.0000000095

Human Rights Watch. (2004, November 10). Living in fear: Child soldiers and the Tamil Tigers in Sri Lanka. https://www.hrw.org/report/2004/11/10/living-fear/child-soldiers-and-tamil-tigers-sri-lanka

Human Rights Watch. (2008, December 3). Trapped and mistreated: LTTE abuses against civilians in the Vanni. hrw.org

Jayatunge, R. M. (2011). 71 Uprising. Agahas Publishers.

Jayatunge, R. M., & Somasundaram, D. (2014). Child soldiers. In S. O. Okpaku (Ed.), Essentials of Global Mental Health (pp. 245–253). Cambridge University Press. doi.org

Ministry of Defence - Sri Lanka. (2020, May 17). Sri Lanka's victory: LTTE turned children into child soldiers but Sri Lanka turned child soldiers into global citizens. https://www.defence.lk/Article/view_article/1546

Munasinghe, R. (2012). Eliyakanda torture camp (K. Point) (B. M. Jayatilaka, Trans.). Mary Martin Booksellers.

ReliefWeb. (2010, November 10). Sri Lanka: Former child soldiers struggle for a normal life. https://reliefweb.int/report/sri-lanka/sri-lanka-former-child-soldiers-struggle-normal-life

Sivarajah, N. (2021). The reintegration of child soldiers in Nepal and Sri Lanka [Doctoral dissertation, Australian National University]. ANU Open Research Repository. doi.org

Somasundaram, D. (2002). Child soldiers: Understanding the context. BMJ, 324(7348), 1268–1271. doi.org

Thoradeniya, K. (2017). War-affected children and psycho-social rehabilitation. Sri Lanka Journal of Social Sciences, 40(1), 17–28. doi.org

UN News. (2004, January 22). UNICEF urges Tamil Tigers to stop recruiting child soldiers in Sri Lanka. https://news.un.org/en/story/2004/01/91882

Wessells, M. G. (2006). Child soldiers: From violence to protection. Harvard University Press.

Wickramarathna, D. (2019).  Satanin-Satana. Sooriya Publishers. Sri Lanka

දහම් පාසලේදී

මම 1 වසරේ ඉඳන් දහම් පාසල් ගිය කෙනෙක්. ගියේ ලංකාවේ තිබ්බ හොඳම දහම් පාසල වූ කොලඹ වජිරාරාමයට. මාත් එක්ක දහම් පාසලේ ප්‍රාථමික පන්ති වල සජිත් ප්‍රේමදාස මෙන්ම පාරින්ද රණසිංහත් හිටියා. ඒ වගේම වැල්ලවත්ත පැත්තේ වතු වලින් ආපු කොල්ලෝ වගයකුත් හිටියා. මම මුලින්ම කුනුහරප කවියක් ඉගන ගත්තෙ 2 හෝ 3 වසරේදී දහම් පාසලේදී

වැල්ලවත්ත පැත්තේ වත්තකින් ආපු එකෙක් හිටියා. ඌ මගේ කනට කරලා කුනුහරප කවියක් ඉගැන්නුවා.  ඒ කාලේ ඒ කවිය එකපාරටම තේරුම් ගියේ නෑ. ඌ ඉගැන්නුවේ මේක

බුද්ධං සරණීන් පැදුර එලාගෙන
ධම්මං සරණීන් කුප්පි නිවාගෙන
සංඝං සරණීන් එකට බදාගෙන
මේ තුන් සරණින් හිලට ඔබාගෙන 

දහම් පාසලේදී බොහෝ ගුරුවරු අපිට බුදු දහම කියලා කියා දුන්නේ බොහෝ හිතළු මිත්‍යා කතා ( සිදුහත් බිලිඳා නෙලුම් මල් උඩ ඇවිදගෙන යාම , ඉපදුන ගමන් කතා කිරීම වගේ දේවල්) තවත් වයසක ගුරුවරියක් හිටියා , ඇය බම්බලපිටියේ ජයගිරි ව්‍යාපාරයට ඥාතීත්වයක් තිබ්බා. ඇය  අපිට කිව්වේ මේවා ගැන සැක කරන්න එපා පව් සිදු වෙනවා කියලා. පසු කාලයක මට තේරුනා මේ ගුරුවරිය කාලාම සූත්‍රය ගැන අහලවත් නෑ කියලා. 

අපිට දුන්නේ ගාථා පාඩම් කර ගන්න. අපි පැය ගනන් ගාථා සහ සූත්‍ර කට පාඩම් කලා . තේරුමක් දන්නේ නැතිව ගිරව් වගේ ඒවා රිපීට් කලා.  දහම් පාසලේදී   බුද්ධි කලම්බනයක් කරපු ගුරුවරු නැති තරම් . කියන තරමක් කිව්වේ සහ ඉගැන්නුවේ අපාය දිව්‍ය ලෝකය කතා. භාවනා කරන විනාඩි 10 තුල කොන්ද කෙලින් තිබ්බේ නැත්නම් කල්දේරා කියන ගුරුවරයා පිටට චටාස් ගාලා පහරක් දෙනවා. එතකොට අපි කොන්සන්ට්‍රේට් කලේ හුස්ම ඉහල පහල දාන ආනාපානා සති භාවනාවට නෙවෙයි  කල්දේරා පහරක් දෙයිද කියන එකට. 

සරත් සර් කියලා කෙනෙක් හිටියා අභිධර්මය උගන්වනවා කියලා " අභිධර්ම චන්ඳිරිකාව " කියන පොත අපිට කියෙව්වා අපි ඔහේ ලියා ගත්තා. අපි කලේ අර මුද්‍රිත පොතක් යලි පිටපත් කරන එක. එවා තේරුම් කරලා දෙන්න ඔහුටවත් දැණුමක් තිබ්බේ නෑ.. 

තව ගුරුවරයෙක් හිටියා සති පතා පින් පොත චෙක් කරනවා. පින් 5 හෝ ලියලා තිබ්බේ නැති සිසුන්ව  ඔහු හිටවලා තියනවා. මේ නිසා අපි කලේ ඉරිදා උදේ ආපු ගමන් පින් පොත  මතක් වෙලා පින් පොතේ බොරු ලියන එක . ස්ටෑන්ඩඩ් බොරු තිබ්බා 1 ) මම මවට වැන්දෙමි. 2 ) මම පියාට වැන්දෙමි . 3) හිඟන්නෙක්ට සත 50 දුන්නෙමි. 4) වතුරට වැටුනු කූඹියෙක්ව බේරා ගත්තෙමි 5)  මම ගුරුවරුන්ට කීකරු වුනෙමි. මේ බොරු ලියලා හිටවලා තියන දඞුවමින් බේරුනා. 

තවත් දහම් පාසලේ ගුරුවරයෙකු අපිට කිව්වා දෙමළ මිනිසුන් අපිරිසිදුයි. කාපු කෙහෙල් ලෙල්ලත් ගේ දොරකොඩට විසි කරනවා කියලා. පසු කාලයක මට එංගලන්තයේ , ඇමරිකාවේ හමු වූ දෙමළ මිනිසුන් අතිශයින්ම පිරිසිදු මිනිසුන්. ඉතින් මම අර දහම් පාසල් ගුරුවරයා කියපු කතාව ඇනලයිස් කලා. ඔහු දහම් පාසල් ගුරුවරයෙකු වූවත් වෘත්තියෙන් සන්නාලියෙක්. හිටියේ වත්තක​. ඔහු අවට හිටියේ කසල සුද්ධ කරන පීඩිත ද්‍රවිඩයන්. තමන් ගේ අසල් වැසියන් ආශ්‍රයෙන් තමයි ඔහු මේ නිගමනයට ඇවිල්ලා තිබ්බේ.  

මම හිතන්නේ දහම් පාසලෙන් අපේ තාර්කික බුද්ධිය කඩලා දැම්මා. නමුත් නාරද හාමුදුරුවන් වරින් වර විදෙස් උගතුන් ගෙන්වලා ඔවුන් ගේ කතා අපිට අහන්න සැලසුවා. ඉන්දියානු යෝගීන් , ඇමරිකානු මිෂනාරීවරුන් ,  බුදු දහමට නැඹුරු වූ යුරෝපීයන් මේ අතර හිටියා. ඔවුන් ගේ කතා නිසා යම් ආකාරයක බුද්ධි කලම්බනයක් ලෝකය දෙස වෙනත් ඇසකින් බලන්න අප යොමු උනා. ලංකාව කියන තිතට වඩා ලොකු ලෝකයක් එපිටින් තියන බව තේරුම් ගියා ඒක තමයි දහම් පාසලින් ලද ධනාත්මක දේ.