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Looking at human body from Buddhist perspective

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BY Dr. Justice Chandradasa Nanayakkara

Change is just a fact of life. We have to accept it and live with it. Impermanence is the cornerstone of Buddhist teachings and practice. All that exists is impermanent and nothing lasts. Buddhists should fully appreciate this simple but profound truth. Annica (impermanence), dukkha (suffering) and anatta (selflessness) are the three characteristics common to all phenomenal existence.

Impermanence is an inescapable and essentially painful fact of life. Life is perpetually in a state of flux and change. The great Greek philosopher Heraclitus, observing the fluid nature of things, declared ” No man ever steps in the same river twice, for it is not the same river and he is not the same man.” We must recognize this fact of impermanence and learn to see the subtle reality that the human body, too, undergoes an incalculable series of mutations and change every moment. The human body never remains the same for two consecutive moments, as it is subject to the law of impermanence

In Buddhism, mindful reflection on the human body is considered a fundamental tool for our overall wellbeing that helps us gain an insight into the fact of impermanence, as we move through our life.

It is said that Buddhism recognizes 40 subjects of meditation which can differ, according to the temperaments of persons. Contemplation of the human body is one of them. Of all the subjects of meditation, reflection on the human body, as a subject, is not popular among certain people, particularly in the western world. They regard it as a subject that may be somewhat unpleasant and not conducive to human wellbeing. In Buddhism it is called ‘asuba bavana’ or mindfulness of the impurities of the body. It is all about our physiology and individual body parts and organs, internal as well as external.

This subject of meditation is unique to the Buddha’s teachings. Normally, people who are infatuated and intoxicated with sensual pleasures develop an aversion towards this subject of meditation.There is also a misconception, among some people, that such contemplation would lead to a melancholic morbid and pessimistic outlook on life.

But reflection on the human body, as subject of meditation, is an essential component of the Buddha’s teaching, as knowledge of the true nature of the human body would be essential to our wellbeing. In order to comprehend the true nature of the human body, we got to put aside our preconceived ideas about it and ask ourselves dispassionately, Is the body something attractive or not? What is it composed of?. Is it something that is everlasting? Most people are under the delusion that the body is very attractive and that it is something desirable.

Repulsiveness of the body can be clearly seen if we do not wash our body for a few days. We got to keep washing it otherwise the body would stink before long and become unbearable. We feel certain parts of our body so abominable. For instance, if a few strands of hair are found in our plate of rice we tend to lose our appetite. There are many such aspects of the body that we can look at to determine whether it is a pleasant thing or not, whether beautiful or not. (Rev. Ajahn Pannavaddho)

As worldlings our mind has been enamored with the body. We generally look at the human body as a thing of beauty. We regard it as beautiful and spend a lot of time, energy and money to make it more beautiful and attractive. We admire beautiful eyes, teeth, face, hair and figure. We spend a lot of time feeding the body, clothing it and resting it. People like to look as young as they can, as long as they can, and increase their chances of having a lifelong healthy body.

As Buddhists, we have to look at the human body from a realistic point of view. From the Buddhist perspective, the human body is a bag of impurities. Moreover, we cannot control everything that happens in our lives. For instance, we cannot change the natural aging process of our lives. Aging is a gradual, irreversible and inevitable process. Everyone should come to terms with his or her aging process

With time, we all get visible lines and wrinkles on our face,it is natural with the passage of time for our face to lose its youthfulness. We notice our skin becoming thin and drier. We lose our teeth. We tend to lose our mental faculties. A lot of people, particularly women, feel inadequate about their physical appearance. They always think of ways of becoming younger and attractive. People spend an enormous amount of money on cosmetic procedures, skincare, and grooming products, to make themselves presentable. But it must be understood that use of grooming products, available in the whole world will not enable a person to recover his or her youthfulness, as the time takes its toll. When fears centre around aging, decay and disease, we cannot overcome them by pretending they do not exist. Only facing these inevitable features of life can bring insight and relief to us.

Therefore, contemplation of the human body (kayanupassana) enables a person to gain an insight into the real nature of the human body. The Buddha dealt with 32 parts of the human body and spelt out its constituents. Asuba bavana, in brief, is the contemplation of those 32 impure parts of the human body in their true nature. Practice of mindfulness of the human body can begin by contemplating on this very passage from satpattana sutta. “In this very body, from the soles of the feet up, from the crown of the head down, surrounded by skin, full of these various mean impurities, he reviews thus”. (Satipatthans Sutta, trans, Ven, Nanamoli).

Head hair (Kesa), Body hair (Loma), Nails (Nakha), Teeth (Danta), Skin (Taco), Flesh (Mamsam), Sinews (Naharu), Bones (Atthi), Bone-marrow (Atthiminjam), Kidneys (Vakkam), Heart (Hadayam), Liver(Yakanam), Membranes (Kilomakam), Spleen(Pihakam), Lungs (Papphasam), Gut (Antam), Gut (Antagunam), Gorge (Udariyam), Dung (Karisam), Bile (Pittam), Phlegm (Semham), Pus (Pubbo), Blood (Lohitam), Sweat (Sedo), Fat (Medo), Tears (Assu), Grease( Vasa), Spit (Khelo), Snot (Sinhanika), Joints (Lasika), Urine (Muttam), lastly Brain Skull making up 32 parts. Observation of the repulsive nature of our body, constantly, and rapidly, leads a person to gain a realistic perspective of the human body.

In the world today, for many people the most enduring desire is sexual desire, so to deal with this phenomenon, contemplation on the impure side of the human body would be important. At a time, people are subjected to bombardment of sensuality, by way of the mass media, resulting in defilement of the mind, notably lust, greed and attachment. Reflection on this aspect of the human body enables a person to gain tranquility. When the emphasis is so much on sensuality, such as youthfulness, beauty, we find the darker sides of life get pushed away, and swept under the carpet.

Contemplation on the dead body is another appropriate subject recognized in Buddhism, in which the Buddha identified nine stages of decomposition of the dead body. The Buddha showed us how to realize this truth through contemplation on the human body. He drew attention to the activities of the body, how it is formed and inevitably passes away. intelligent contemplation on the dead body will strengthen one’s mind sufficiently to develop Samadhi, which can be achieved by anyone.

All beings that are born must die eventually. all creatures that inhabit the earth, whatever their status, undergo the common fate of death. Consequent to the death of a person, the body undergoes a series of biological changes and the decomposed body is returned to the earth, as an organic matter. It is part of this earth. When we look at a dead body properly, we realise that body does not belong to us, nor is it really ourselves, or a part of ourselves.

One who has not realized this truth will be forever seeking another existence, in a different form, prolonging the journey through samsara. Only a developed mind can see an end to this samsaric journey.

When you attend a funeral, looking at a dead body, one can reflect for a few moments in this manner. What has happened to you will also happen to me one day soon or later. The body which I thought was mine will one day become food for the worms and other creatures. The attractive form will inevitably disintegrate into pieces of bones and become a mass of rotting flesh. In a few days, the whole body will assume a disgusting and repulsive shape and form, exuding a foul-smelling odour. My attractive body, which I nurtured throughout, will also undergo the same fate. In this manner, by comparing the body with a dead body one can develop tranquility (Rev. K. Wipulansiri).

It also helps immensely in recognizing and understanding the tri-lakana as well as in controlling lust and attachment towards the human body.



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Silence of the majority keeps West Asian conflict raging

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Pope Leo the XIVth / President Donald Trump

With no military quick-fix in sight to the ongoing, convoluted West Asian conflict it ought to be clear to the rationally inclined that there is no other way to a solution to the blood-letting other than through a negotiated one. Unfortunately, there are not many takers the world over for such an approach.

Consequently the war rages on incurring the gravest human costs to all relevant sides. Whereas it should be obvious to the Trump administration that Iran wouldn’t be backing down any time soon from its position of taking on the US frontally and with the required military competence in the Hormuz Strait and adjacent regions, the US demonstrates a stubbornness to persist with war strategies that are showing no quick, positive results on the ground.

Clearly, the virtual ‘lock down within a lock down’ situation in the Strait is not proving beneficial for either party. Instead, the spilling of civilian blood in particular continues with unsettling regularity along with an all-encompassing economic crisis that carries a staggering material toll for ordinary people all over the world.

From this viewpoint it is commendable for Pakistan to offer itself as a peace mediator and go ‘the extra mile’ to keep the principal parties engaged in some sort of negotiatory process. But its efforts need to win greater support from the world community. It is a time for peace-makers the world over to stand up and be counted.

It is also a time for straight-talking. To his glowing credit Pope Leo XIV is doing just that and he is the only religious head worldwide to do so. Very rightly he has called on President Trump to end the war through negotiations and described it as ‘unjust’ and ‘a scandal to humanity’.

May this crucial cause be taken up by more and more world leaders, is this columnist’s wish. Instead of speaking fatalistically about a ‘Third World War’, decision and policy makers and commentators, and these are found in plenty in Sri Lanka as well, would do better to help in drumming-up support for a peaceful solution and the latter is within the realms of the possible.

Incidentally, the commonplace definition of the phrase ‘World War’ is quite contentious and it would be premature to speak forebodingly about one right now. The fissures within the West on the Middle East conflict alone rule out the possibility of a ‘World War’ occurring any time soon.

Instead, it would be preferable for the international community, under the aegis of the UN, to take the ‘straight and narrow’ path to a peaceful solution. As implied, this path is no easy avenue; it is cluttered with obstacles that only doughty peace makers could take on and clear.

However, the path to a negotiated peace is worth taking and no less a power than the US should know this. After all, the US ‘bled white’ in Vietnam and had to bow out of the conflict, realizing the futility of pursuing a military solution. A similar lesson should have been learned by Russia which bled futilely in Afghanistan. It too is in an unwinnable situation in Ukraine.

The Pope’s observations to President Trump on negotiating peace have earned for him some snarls and growls of criticism but with time these critics would realize that peace could come only by peaceful means and not through ‘the barrel of a gun.’

For far too long the ‘silent majority’ of the world has allowed politicians to take the sole initiative on working towards peaceful solutions to conflicts and wars. As could be seen, the results have been disastrous. The majority of politicians speak the language of Realpolitik only and this tendency runs contrary to the ways of the selfless peace maker.

Power, which is the essence of Realpolitik, and peace are generally at loggerheads in the real world. Power and self-aggrandizement have to be shelved in the pursuit of durable peace anywhere and it is a pity that the likes of Donald Trump and his team are yet to realize this.

At this juncture the ‘peace constituency’ or the silent majority would need to take centre stage and play their rightful role as the ‘Conscience of the World’. If the latter begins to take on the cause of peace in earnest everywhere, the politicians would have no choice but to pay heed to their cause and take it up, since a contrary course would earn for them public displeasure and votes.

An immediate challenge would be for the ‘peace constituency’ to come together and act as one. Right now, such a coordinating role could be played effectively by only the UN and its agencies. Practical problems are likely to get in the way but these need to be managed insightfully and resourcefully by all stakeholders to peace.

In fact the time couldn’t be more appropriate for the backers of peace to come together and work as one. Right now, economic pressures are increasing worldwide and no less a public than that in the US is beginning to feel them in a major, crushing way.

Going ahead the US public, along with other polities, would find the economic consequences of war to be intolerable. There would be no choice but for governments and peoples to champion peace. Peace makers would need to ‘strike while the iron is hot.’

The success of the above endeavours hinges on the importance humans attach to their consciences. The danger about prolonged wars is that they deaden consciences; particularly those of politicians. The latter deaden their consciences to the extent that they prove impervious to the pain and suffering wars incur.

Thus, the ‘peace constituency’ has its work cut out; it cannot rest assured that politicians would prove sensitive to their demands. The latter would need to be constantly dinned into the hearts and minds of politicians and decision-makers if peaceful solutions to conflicts are to be arrived at.

Likewise, the publics of war-torn countries would need to demand the activation and sustaining of accountability processes with regard to those sections that are suspected of committing war crimes and like atrocities. Those publics that cease to demand accountability from powerful sections among them which are faced with war-time atrocity charges are as good as condemning themselves to lives of permanent dis-empowerment and enslavement.

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Don’t take the baby: In the quiet night, mother always returns

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Grey Slender Loris

Chaminda Jayasekara

There is a particular stillness in Sri Lanka’s forests, after dusk — a kind of hushed expectancy where shadows lengthen, cicadas soften their chorus, and the night begins to breathe in its own rhythm. It is a world that does not reveal itself easily. You have to wait for it. You have to listen.

And then, suddenly, you see them — a pair of luminous, unblinking eyes suspended in the dark.

The Grey Slender Loris, or unahapuluwa, emerges, not with drama, but with quiet precision. Small, slow-moving, and almost impossibly delicate, it is one of Sri Lanka’s most enigmatic nocturnal primates — a creature that has survived millennia by mastering the art of stillness.

Yet, during these months — from late March through July — the forests hold a more tender story. It is the breeding season of the slender loris, and with it comes a scene that is often misunderstood by those who encounter it for the first time: a tiny infant, alone on a branch, barely three inches long, its fragile body silhouetted against the night.

Grey Slender Loris with twin babies

To many, it appears to be a moment of abandonment.

To nature, it is a moment of trust.

“People often act out of compassion, but without understanding what they are seeing,” explains Chaminda Jayasekara of the University of Hertfordshire. “A baby loris left alone is not necessarily in danger. In fact, it is part of a natural process that is critical for its survival.”

According to Jayasekara, when a baby loris is about a month old, the mother begins a remarkable routine. As darkness settles, she gently places her infant on a secure branch and moves off into the forest to forage. Her journey can take her hundreds of metres away — sometimes close to 800 metres — as she searches for insects and other small prey.

In those hours of solitude, the infant is not abandoned. It is learning.

Clinging to the branch, it begins to explore its immediate surroundings. Tentatively, almost hesitantly, it reaches out — testing balance, grip, and instinct. It may attempt to catch tiny insects, mimicking behaviours it will one day rely on entirely. This is its first classroom, and the forest its only teacher.

“Those early nights are crucial,” Jayasekara says. “The baby is developing motor skills, coordination, and the ability to interact with its environment. These are things that cannot be replicated in captivity.”

And yet, this is precisely where human intervention often disrupts the process.

Across rural and even semi-urban Sri Lanka, stories circulate of well-meaning individuals who come across a lone baby loris and assume the worst. Driven by concern, they pick it up, take it home, or attempt to hand-rear it — believing they are saving a life.

Grey Slender Loris

But the reality is far more complex — and far more tragic.

“When a baby is removed unnecessarily, it loses something fundamental,” Jayasekara emphasises. “It loses the chance to learn how to survive in the wild. Without that, even if it survives in the short term, its long-term prospects are extremely poor.”

The forest, after all, is not just a habitat. It is a living, evolving system of lessons — how to detect predators, how to navigate branches, how to hunt silently, how to recognise territory. These are not instincts alone; they are behaviours refined through experience.

And the mother, contrary to assumption, is rarely far away.

“If people simply waited — even for several hours — they would often see the mother return,” Jayasekara explains. “She knows exactly where she left her baby. Her absence is temporary, purposeful.”

The advice from conservationists is clear and consistent: observe, but do not interfere.

If you encounter a baby loris, watch quietly from a distance. Avoid using bright lights or making noise. Give it time — at least 10 to 12 hours — before drawing conclusions. In most cases, the situation will resolve itself, just as nature intended.

35 days old Grey Slender Loris

Only if the animal is clearly injured, or if there is strong evidence of abandonment after prolonged observation, should intervention be considered — and even then, it must be done through the proper channels, particularly the Department of Wildlife Conservation.

Attempting to care for such a delicate animal at home is not only ineffective but often fatal.

Sri Lanka is home to two species of slender loris — the Grey Slender Loris and the Red Slender Loris — each adapted to specific ecological zones across the island. Both are protected under national legislation and recognised internationally as species requiring urgent conservation attention.

Their threats are many: habitat loss, road mortality, illegal pet trade, and, increasingly, human misunderstanding.

Yet, in the midst of these challenges, there are also signs of hope.

In recent years, the slender loris has become the focus of a unique form of wildlife tourism — one that values patience over spectacle. Night walks, conducted with trained naturalists and strict ethical guidelines, offer visitors a chance to witness the loris in its natural environment without disturbing its behaviour.

At places like Jetwing Vil Uyana, this approach has been refined into a model of responsible eco-tourism. Over more than a decade, the property has developed a dedicated Loris Conservation Project, recording thousands of sightings while educating visitors and supporting local communities.

Here, the loris is not handled, chased, or exploited. It is simply observed — a quiet presence in a carefully protected landscape.

“The success of such initiatives shows that conservation and tourism do not have to be at odds,” Jayasekara reflects. “When done responsibly, tourism can actually support conservation by creating awareness and value for these species.”

There is something profoundly moving about encountering a loris in the wild. It does not roar or charge. It does not demand attention. Instead, it exists — quietly, deliberately — as it has for millions of years.

And perhaps that is why it is so easily misunderstood.

In a world that often equates visibility with importance, the loris reminds us that some of the most extraordinary lives unfold beyond the spotlight.

It also reminds us of something else — something simpler, yet harder to practice.

Restraint.

Because conservation is not always about stepping in. Sometimes, it is about stepping back. About recognising when nature does not need our help, but our patience.

So if, on some future night, you find yourself walking beneath the trees, and your light catches a tiny figure sitting alone on a branch — do not rush forward.

Pause.
Watch.
Let the moment unfold.

Because somewhere, moving silently through the darkness, guided by instinct and memory, a mother is already on her way back.

And by morning, the forest will be whole again.

 

By Ifham Nizam

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Kumar de Silva: 40 years of fame and flair

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Kumar de Silva: The four-decade journey

We first saw him on the small screen in January 1986 – a relatively raw, totally untrained and a very nervous 24-year-old presenting ‘Bonsoir’ on ITN.

And now, 40 years later, and as one looks back, one realises what a multi-dimensional journey Kumar de Silva has navigated across the small screen yes, from your television screens to your laptops, and iPads, tabs, and mobile phones.

Says Kumar: “It is the French language I speak that opened the world of television to me, 40 years ago. It was ‘Bonsoir’ alone, and so to my French teacher at Wesley College, Mrs. BA Fernando, to ‘Bonsoir’, and to the Embassy of France in Sri Lanka, I am eternally grateful”.

Promoting the French language, and culture, in Sri Lanka, in a big way

Kumar went on to say that on the heels of ‘Bonsoir” came ‘Fanclub’, on ITN, describing it as yet another resounding success story which saw him as a music DJ on TV.

His inherent talent saw him handle a range of contrasting programmes across ITN, TNL, Prime TV and SLRC with consummate ease – from News Reading, Business Talk Shows, Celebrity Chats, to Dhamma discussions, on Poya Days, to name a few.

Kumar – the 1986 look

Trained in Paris in television production and presentation, the Government of France, in 2012, conferred on him the title of ‘Chevalier dans l’Ordre des Arts et Lettres’ (Chevalier in the Order of Arts and Letters) in recognition of his contribution to promoting the French language, and culture, in Sri Lanka.

In celebration of his four decades on the small screen, Kumar recently launched ‘Bonsoir Katha’, the Sinhala translation (by Ciara Mendis) of his English book ‘Bonsoir Diaries’ (2013), at a gala soiree. at the Alliance Francaise de Colombo, under the distinguished patronage of the French Ambassador in Sri Lanka, Remi Lambert, and francophone President Chandrika Kumaratunga.

He’s now excited about launching the French version of this book, ‘Les Coulisses de Bonsoir’, in Paris, in autumn this year. It is currently being translated by Guilhem Beugnon, a former Deputy Director of the Alliance Francaise de Colombo. This will, co-incidentally, also be Kumar’s 30th visit to Paris.

Chief Guest French Ambassador in Sri
Lanka Remi Lambert

Says Kumar: “The word GRATITUDE means a lot to me and so I always make it a point to spend time with two very special French people every time I go to France. One is Madame Josiane Thureau, formerly of the French Foreign Ministry, who began ‘Bonsoir’ in Sri Lanka. way back in the mid-1980s. The other is Madame Aline Berengier, the lady who designed the ‘Bonsoir’ logo – the Sri Lankan elephant in the colours of the French national flag”.

Kumar is also a much-sought-after Personal Development and Corporate Etiquette Coach in Colombo’s corporate world. Over the past 15 years, tens of thousands of corporates, have been through the different modules of his interactive training sessions. There have also been thousands of school leavers and undergraduates from national and private universities, many of whom will constitute the corporates of tomorrow.

Guest of Honour francophone President Chandrika Kumaratunga at the gala soiree
at the Alliance Francaise de Colombo

The multi-talented Kumar turns 65 next year, and his journey on the small screen still continues – you see him on the (monthly) ‘Rendez-Vous with Yasmin and Kumar’ on the French Embassy’s YouTube Channel, and (every Friday) on ‘Fame Game with Rozanne and Kumar’ on Daily Mirror Online, Hi Online and The Sun Online.

There’s yet another podcast in the pipeline, he indicated, but diplomatically declined to give us details. All he said, with a glint in his eye, was, “It will hit your screens soon.”

Whatever he has in mind, one can be certain that the new programme will continue to showcase Kumar de Silva’s enduring presence in Sri Lanka’s entertainment scene.

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