Features
A Meaningful Vesak
Now that the New Year celebrations are behind us, there is no doubt that young and old alike look forward to the next celebration, Vesak. It may not be too late to take a moment to contemplate the true meaning of this event and plan to spend this most important day for Buddhists in a meaningful way according to what the Buddha taught. The phrase ‘Happy Vesak’ will be plastered all over in greetings and decorations. It is true that the goal of Buddha’s teaching is the pursuit of happiness, which is universally expressed in the negative form as ending Dukkha. However, it must be questioned if indulging in an activity that brings fleeting happiness by satisfying five senses qualifies as a step towards that goal.
Dhamma describes the types of happiness that laity can have; there is nothing wrong with having an enjoyable time as long as we know fully well what we do. That wisdom transcends religions, but Buddhism emphasizes this fact: Doing things not knowing (moha) is considered a fetter (samyojana); believing that mere rules, rituals, ceremonies, or external practices can purify the mind or lead to liberation is the wrong view (silabbatha paramasa). In that respect, it is worthwhile probing the origins and meanings of the things we do on Vesak. If commonsense prevails, such activities must fulfill at least one of three goals: purification of mind – the most pertinent one, ensure the perpetuation of Sasana, and preserve cultural heritage.
Buddhist path to happiness or purification of mind has three components: mindful contemplation (bhavana), wholesome conduct (sila), and generosity (dana). Contemplating the body (kaya), sensations (Vedana), mind (Citta), and other natural laws (Dhamma), and how they relate to Dukkha and its cessation, i.e., Vipassana meditation, belongs in the first category. Generosity or giving, when done with the sole purpose of reducing attachment to worldly things and/or doing good for others belong to the third category dana. However, if we give expecting something in return, a payback here now or later, that becomes a transaction, and not a wholesome activity that purifies the mind. There is a slew of activities we do for Vesak that do not belong to any of the three categories. In recent times, increasingly more activities are driven by nothing but commercialization.
Among such activities, Vesak illuminations take a prominent place. During historical times, illuminating temples and paths leading to them allowed the devotees to visit them after dark. Our ancestors invented devices to protect oil lamps which they used for this purpose from elements: niches of various shapes and sizes built into parapet walls surrounding sacred sites and decorative covers often made of tender coconut leaves. The ubiquitous cloud wall is an example of the first category. Using tender coconut leaves for various decorative crafts is a traditional art form, but except in rural settings, it is rarely seen used in Vesak decorations today. The common octagonal Vesak lantern atapattama is supposed to be an early twentieth century invention that became popular when paper became an affordable commodity.
With the widespread availability of electricity, the illumination aspects of these devices have become obsolete. Their only value is as a traditional art form that must be preserved. Who can argue the artistic value and craftsmanship of ‘rotating lanterns,’ for example. However, does constructing or displaying them belong to any of the three categories leading to purification of mind? That question is even more applicable to mass produced, commercially available lanterns hung by the thousands along roadways already illuminated with streetlamps.
While traditional lanterns were made of biodegradable materials like bamboo and tissue paper, modern versions heavily utilize polythene and plastic. Millions of tons of non-degradable waste from these decorations end up in waterways and oceans. This “plastic Vesak” persists in the environment for centuries, an irony for a festival meant to honor life and nature.
The competition to build the most “spectacular” display, the highest number of lanterns, leads to a massive surge in electricity usage. Even during a period of national and global energy crises, this decorative lighting for political reasons and to maintain public morale. However, the sheer scale of these displays, often running throughout the night for many days, represents a significant drain on national resources and a source of pollution.
The tradition of Dansalas (alms stalls) is a beautiful expression of Sri Lankan generosity, where free food is offered to the public. Yet, the lack of coordination often leads to significant . In urban areas, it is common to see discarded piles of half-eaten meals, plastic cups, and lunch sheets littering the streets. Furthermore, food can sometimes be subpar hygienically, leading to the destruction of copious quantities of food items by health inspectors to prevent food poisoning.
Perhaps, the greatest waste is the “waste of intent.” The Buddha’s teachings emphasize Amisa-Puja or material offerings as secondary to Prathipaththi-Puja or practice of the teachings. When the focus shifts entirely to “trendy” activities of visiting Dansalas or sightseeing, the spiritual essence of the day is lost to commercialism and noise.
What are the better options? It would be helpful for the laity if the venerable Sangha could clarify which wholesome activities count as meritorious and what are mere traditions with no spiritual value. In the absence of such sage advice, the laity can decide for themselves what activities would have a lasting beneficial impact on society and the country compared to those that harm the environment and drain precious resources for a few hours of excitement.
Instead of buying mass-produced or imported lanterns that have no artistic value, should we teach children how to build a lantern using biodegradable materials? Teach them the value of creativity, and being proud of displaying one handmade lantern than hanging a dozen shop bought ones? Better yet, teach the traditional art of making lanterns out of young coconut leaves, Gokkola Kalawa, and preserve a valuable tradition. It is true that cutting a young frond of coconut leaves can lead to the loss of one bunch of nuts, but that can be avoided by leaving the unopened flower bud or the inflorescence untouched. Mature green and brown leaves can be used for added color variation.
More elaborate light displays like Pandals cost large sums of money and electricity. Can such resources be better used for the benefit of society, for example, by supplying teaching aids to a needy school, instead? Childhood malnourishment is on the rise; isn’t it more beneficial to give needy families dry rations instead of giving one meal to a merrymaking crowd? It is true that none of that would be glamorous, but not only that they would have a lasting positive impact without environmental and economic damage.
To honor the Buddha truly, our celebrations must evolve toward sustainability. Whether we are religious or not, we must move back to eco-friendly materials, practicing conscious energy consumption, and focus on charities that have a lasting impact on society than those that provide short lived enjoyment and excitement. By reducing material waste, the nation can ensure that the light of Vesak shines from within, rather than just from a plastic-wrapped lantern. Not only alternative altruistic actions would be more inline with the path that Buddha described, but that would also be a smart way to spend precious resources without causing economic and environmental harm. Considering the socio-economic situation of the country today, if we can be happy about doing some good for those less fortunate than us, without expecting anything in return, neither here nor in next life, which will be the spirit of Vesak. What is more, contemplating how that can be a wholesome act itself is a step towards purifying the mind.
by Geewananda Gunawardana
Features
The Division Bell Mystery
Tales of Mystery and Suspense 3
The murder, in a private dining room in the house, is of a financier with whom the government was negotiating a loan. When this seemed difficult the Minister of Home Affairs agreed to lead discussions, since he had known Mr Oissel the financier when they were young. Hence the private dinner, but when the Minister stepped out for a vote, Oissel was shot just as the Division Bell rang.
The Brahms and Simon detective novels, the first of which I wrote about last week, were amongst several books by the pair that Robert Scoble gave me when I was in Australia towards the end of last year. Amongst them was another thriller of a very different sort, though that too was written and set between the wars.
Called The Division Bell Mystery, it was set in the House of Commons, the first such book I believe, and was by Ellen Wilkinson, a Labour MP who became Minister of Education in Attlee’s government after the war, having served previously as Parliamentary Private Secretary to several ministers. Her hero Robert West is also a PPS, but a conservative, and his Minister, of Home Affairs, is an old style aristocrat, not much loved by the less orthodox Prime Minister, who nevertheless needs his support on many occasions.
The murder, in a private dining room in the house, is of a financier with whom the government was negotiating a loan. When this seemed difficult the Minister of Home Affairs agreed to lead discussions, since he had known Mr Oissel the financier when they were young. Hence the private dinner, but when the Minister stepped out for a vote, Oissel was shot just as the Division Bell rang.
West was just outside the door when the shot was heard, and when he opened it saw only the dead body with a revolver beside it. The assumption that this was suicide was however challenged by Oissel’s grand-daughter Annette, who was his heir, on the grounds that he would never have killed himself. But her view was given greater credence by the Inspector put in charge of the case who said there were no burn marks on the body which would have been the case had Oissel fired the pistol himself.
Matters are complicated by the fact that Oissel’s flat had been burgled while he was at dinner, and Jenks the policeman allocated to him, who had served the Home Secretary and seemed more acceptable to Oissel than someone from the Security Service, had been killed. Matters get even more complicated when Annette says her grand-father’s notebook in which he wrote his secrets in cipher was missing.
That was found in Jenks’ pocket, and then a photographer came to West to say he had been asked by Jenks to photograph this. More worryingly for West, he finds in the Home Secretary’s drawer a few pages from the notebook with what appears to be an interpretation of the cipher.
Overwhelmed by all this he confides in a recently created peer who knows all about the business world, who insists that they leave the house party at which they had met over dinner and discuss the matter with the Prime Minister who promptly summons the Home Secretary.
But the Home Secretary had gone to Scotland to launch a ship over the weekend, so the meeting could take place only on the morning of the Monday, when difficult questions were expected on the adjournment motion. He admits at the meeting that he had got Jenks to take the notebook, and also that he knew the code since it had been created by him and Oissel when they were young.
He thought he should resign, and even contemplated suicide, but the Prime Minister told him that that would be even worse for the government, and that he should go home to bed. The Prime Minister said that he himself would handle the question, which he did with aplomb, insisting that confidentiality was needed until the inquest. What had happened would be made clear then, he declared, leaving West and Inspector Blackit and Lord Dalbeattie what seemed the impossible task of solving the murder.
Dalbeattie had suggested that West ask a female Labour MP who was very fond of him to get what information she could from the staff. That there was some involvement there had become clear when West, going back late one night to collect a briefcase he had left in a dining room, found someone lurking in the dark in the corridor outside the private rooms. Room J, where the murder had happened, was meant to be guarded throughout by a policeman, but he had left the room having felt dizzy, and it seemed that his coffee had been drugged. West’s sudden appearance however had prevented anyone else getting into the room.
Dalbeattie decides to recreate the scene of the murder and has a dinner party in Room J on the Tuesday night, inviting West and Annette and the society hostess at whose house he had met, and also Patrick Kinnaird, an MP who was engaged to Annette, as well as the Permanent Secretary to the Home Ministry.
After coffee Inspector Blackit comes in with Grace, the Labour MP who had got the confidence of the staff, and a journalist who had also been helpful, and just as they say they think they are on the track the division bell rings. Grace jumps up and tells the Inspector that that provides the solution and they get a ladder, and sure enough find the revolver in the space where the bell is. Directed at the place where Oissel had sat, it had been primed to go off with the ringing of the bell. The waiter who had helped to set things up made clear who the murderer had been.
The reason for the murder and the confused motives of all those involved made for a fascinatingly intricate mix. But also impressive in the book were the descriptions of the isolation possible in the crowded premises of the house, the forceful characterization of the members – Grace based on the writer, the society hostess based on Nancy Astor, the first female MP – and the laid back nature of senior politicians which West realized had to change in the brave new world of high finance.
Features
The challenge of keeping value-based politics alive
The current outbreak of anti-immigrant protests in Durban, South Africa is bound to have taken many a subscriber to value-based politics or political idealism quite by surprise. After all, this is evidence that despite the historic accomplishments of nation-builders of the stature of the late President Nelson Mandela it cannot be taken for granted that identity politics, including racism in its worst forms, is no more in South Africa.
At the time of this writing details are scarce on the substantive root causes of the protests but it could very well be that economic grievances, particularly on the part of the majority community in South Africa, are contributing considerably to the disaffection. Shrinking employment and material prospects are likely to figure majorly among the factors igniting the unrest.
Fortunately, the local authorities in Durban are losing no time in calling for peaceful co-existence among the relevant communities and are pointing to the vital importance of stepping-up national integration processes. Apparently, immigrants in sizable numbers from neighbouring countries are present in Durban. However, international TV footage of the protests quoted some local authorities as saying that the majority of the immigrants in some centres that housed them were not illegal migrants and had the documents that entitle them to be in Durban.
In the Durban protests the world has fresh proof of the socially divisive consequences of the gathering globe-wide economic disaffection, touched off particularly by the continuing crisis in West Asia. Going ahead, the world would need to brace for increasing identity-based unrest of the kind it is just witnessing in South Africa.
Considering that the material lot of ordinary people everywhere could only aggravate progressively, with the US and Iran showing no signs of negotiating an end to their confrontation any time soon, it will be left to the more democratic and progressive sections of the world community to initiate positive measures collectively to bring a measure of relief to the discontented.
The swiftness with which such relief will be provided would depend crucially on the importance those sections taking up these undertakings attach to value-based politics as opposed to Realpolitik of power politics.
Going by these yardsticks, Italy could be considered to be moving in the right direction. Recently Italy came to the fore in initiating the collective named, ‘Rome Coalition for Food Security and Access to Fertilizer’, which has as one of its aims the swift provision of fertilizer to economically weak African countries.
In a recent statement Italian Minister of Foreign Affairs and International Cooperation, Antonio Tajani, said that a principal aim of the project was to ensure that the farmers of Africa gained easy access to fertilizer, considering that food security is a growing concern among some of Africa’s economically vulnerable countries.
The statement went on to mention that some 30 countries hailing from the Mediterranean region, the Middle East, the Balkans as well as the FAO had been invited to join the coalition. The venture is far-seeing in that food security is main among the reasons for social discontent which in turn could degenerate into endemic political turmoil and bloodshed. Separatist violence and geographical fragmentation of countries wouldn’t be too far behind these developments, as Africa itself has often proved.
It is hoped that more G7 countries would take the cue from Italy and do what they could to ease the hardships of economically distressed countries, particularly of the global South. In these efforts they would need to break rank with the US, which is today brutally indifferent to the consequences of its policy of making ‘America First’, come what may.
Going by current developments, the Trump administration seems to be blithely oblivious to the wider, deleterious effects of its policy course in West Asia. Besides rendering Iran militarily and otherwise impotent nothing else seems to matter to Washington, as regards West Asia. This is policy short-sightedness of an extreme kind. After all, right now West Asia could be said to be sitting on the proverbial powder keg.
On the other hand, Iran is not giving the world the impression that it is doing anything constructive to get out of the policy straitjacket that it wove for itself decades ago. Rather than enter into a policy of ‘live and let live’ in relation to Israel in particular and initiate a process of reconciliation with the latter, it has chosen to operate within policy parameters that continue to damn Israel. This has put Israel always on the ‘defensive’ so to speak and prevented the opening up of space for meaningful dialogue.
That said, Israel is obliged to explore the possibilities of entering into a negotiatory process with the Arab-Islamic world that could lead to a de-escalation of tensions and bloodshed. It cannot continue to look at its neighbours through lenses that distort them as archetypal enemies who should be ‘wiped off completely from the face of the earth.’
In other words, the need is urgent for Realpolitik to give way to value-based politicks. Italy is beginning to prove that the latter approach could be pursued with some success. May be the EU and the UK could throw their weight behind these initiatives as well and establish that international politics could be refashioned on the basis of humane, civilized norms. The UN would need to be fully supportive of these moves and prove an organizational nucleus of the operations that follow.
In fact the time is ripe for people of conscience to collectively stand up on the side of peace and say ‘No’ to war and violence. Organizations such as the ICRC, the WHO and Medicines Sans Frontiers have already taken up this call. Referring to the widespread destruction of health facilities and their dehumanizing results these organizations have said, among other things, that ‘This is not a failure of the law. It is a failure of political will.’
True, ‘failure of political will’ among those powers that matter accounts for the runaway, uncontrollable nature of war and destruction in contemporary times, but more fundamentally it is a failure of the human conscience. It could very well be that the phenomenal levels to which violence and war have been unleashed today have had the effect of deadening consciences. This is a matter for urgent study and wide discussion.
Features
Vesak celebrations … with Cuteefly
I would describe Indunil Kaushalya Dissanayaka as innovative and creative, and she operates under the name of Cuteefly.
Indunil always comes up with something novel to celebrate special occasions, and she does it with candles … and that’s her profession.
She was in the spotlight when she created a happening scene, with candles, for Christmas, Sinhala and Tamil New Year, and Valentine’s Day.
As lanterns light up Sri Lanka for Vesak, the Colombo-based candle maker is quietly turning wax and wick into little pieces of the festival.

Candles reflecting Vesak themes
Her candles reflect Vesak themes – light, peace, remembrance, giving, etc., to enable you to fill your Vesak celebration with devotion and beauty.
Among her Vesak creations is a lotus-shaped soy candle, scented with sandalwood, lavender, etc., meant to burn during this Vesak Poya Day.

Indunil Kaushalya Dissanayaka: Customers
praise her for her creativity
These handcrafted Vesak candles are perfect for offering at the temple, she says.
What makes her creations so novel is that they come in different shapes, scents, themes, and all are handmade.
What’s more, her customers have heaped praise on her for her creativity.
According to Indunil, her creations are perfect as a thoughtful gift … to bring beauty, unity, and light into every moment.
Says Indunil: “Our beautifully handcrafted Unity candles are designed with premium detail and love, making them perfect for celebrations, gifts, and meaningful occasions.”
Cuteefly, says Indunil, is available online.
Readers could contact Indunil on 0778506066 for more details.
He Facebook Page is: Cuteefly.

Handmade with love
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