Features
Happiness from Buddhist perspective
By Dr. Justice Chandradasa Nanayakkara
It is the nature of every human being to seek happiness and peace of mind. It is something everyone aspires to achieve all the time. Our life is involved in a never-ending search and pursuit of happiness. As humans, we are naturally wired or programmed from birth to seek happiness wherever we can find it.
Happiness can mean different things to different people and different things make different people happy. What makes one person happy makes another unhappy. People generally define happiness based on their individual objectives, goals, and values. Happiness is an abstract concept, which defies definitive and concrete definition.
Happiness as a subjective feeling is brought about by a wide range of human emotions, that an ordinary person experiences in life. What constitutes happiness has caused some confusion in the minds of many, and it has been a subject of controversy since time immemorial. Happiness is purely subjective, emotive, or altitudinal for some philosophers and intellectuals. Aristotle, who was one of the greatest thinkers in history, was of the view that happiness is bound up with morality and ethical conduct. He believed happiness can only be achieved through the practice of virtue.
Every religion has its own concept of happiness and to attain the desired objective of happiness has its own method. In Buddhism, the path to real happiness starts with a clear comprehension of the causes of suffering and the way out of it, as enunciated in its fundamental teaching, the Four Noble Truths, according to which craving and desire are the cause of all unhappiness, people experience in life everywhere. The second of the Four Noble Truths attributes our suffering and unhappiness to the relentless drive to satisfy our never-ending insatiable craving or desire. We live in a world that is designed to distract us in every way. It is human nature our desires are never satisfied.
The senior most Arahant Annakondanna Maha Thera who lived during the time of the Buddha declared: ” In this world, there are various objects, among them there are beautiful things that arouse lust in our mind. And thoughts of such nature agitate the entire human world”. for more and more and when we finally have what we desire, our tendency is to look again for other things.
In Buddhist teachings, happiness is a feeling that can be experienced when a person is content, a mental quality that is regarded as the greatest wealth. The Buddha emphasised the importance of contentment when he said “Santhushti Paramam Dhanam“. It is an important virtue that has been extolled in many scriptures like Mangala Sutta and Metta Sutta as a quality to be cultivated for one’s happiness and well-being. It holds a timeless truth.
According to Buddhism, the mind is the source of happiness, and it is the feeling of joy, contentment, and satisfaction which can be experienced by one whose mind is free from unwholesome afflictive emotions, such as hatred and obsessive craving, and delusion. Dhammapada states, ” All mental phenomena have mind as their forerunner; they have mind as their chief; they are mind-made. If one speaks or acts with pure intentions, happiness will follow like a shadow that never leaves one’s side. Conversely, if one speaks or acts with evil intentions, suffering will, just as the wheels of a cart follow the oxen that pull it along”. Man, himself is the maker of his own happiness and happiness is something individualistic.
For some people, happiness is the enjoyment of sensual pleasures. They live under the misconception that happiness comes from indulging the desire for delightful sights, sounds, smells, tastes, and tactile sensations. Others are concerned not so much with sensual pleasures but the material things and wealth. They live under the delusion, that their happiness is proportional to the quantity and monetary value of their possessions, thereby placing greater value on extrinsic happiness rather than on intrinsic happiness. They evaluate themselves and others by the amount of their wealth, money, and other materialistic possessions. They utilise their time and energy for the purpose of augmenting their wealth, money, and other material things. People who believe that money and other material things will bring them lasting happiness and satisfaction will eventually realise that they are mistaken and deluded in their thinking.
Then there are some others such as politicians who invest their energy and effort in the pursuit of power so that they can rule over others, their main aim is the attainment of happiness through the exercise of political and social power (Bhikkhu Bodhi). All these are pervasive illusions, as the key to our happiness is the ability to feel contented in life with what one possesses. Therefore, people who seek happiness through their material possessions, careers, the pursuit of power, gratification of sensual desires, and all other pursuits will eventually realise that they have wasted their lives in pursuit of empty dreams.
Happiness should not be confused with pleasure. The pleasure that someone experiences through sensual gratification is not happiness. Pleasure is something evanescent and temporary. It only gives a person instant gratification. But happiness conceived in Buddhism is long-lasting. According to Dhammapada happiness and sadness depend on the purity of the mind.
Life is a journey filled with ups and downs. Everyone experiences setbacks, disappointments, failures, and challenges in his life. Today, man’s mind is more agitated than before. The world has become restless and in a state of turmoil and people face a myriad of problems. There is fierce competition in society and one is trying to beat the other in every sphere of life. Even people blessed with enormous wealth and other luxuries can find themselves unhappy with their lives. The world has lost the very happiness it was pursuing.
Every human being faces the eight vicissitudes of life in the course of his life according to Buddhism. That is gain and loss, good repute and ill repute, praise, and censure, pain and pleasure. It is natural, that people experience these realities from time to time. But people respond to these worldly conditions with unhappiness and disillusionment. A Buddhist is expected to be resilient in these circumstances. Resilience is not about avoiding hardships but how a person responds or reacts to them. Happy people see setbacks not as insurmountable obstacles when things do not turn out the way they expected, as they maintain a positive and optimistic outlook. A Buddhist is expected to approach life’s challenges with a positive mindset. According to Buddhism, they should maintain equanimity (Uppekka) and should not be swayed or assailed by the vicissitudes of life. Uppekka is mental equipoise or mental impartibility. It is a perfect, unshakable balance of mind rooted in insight. A person who is equanimous and unperturbed by these realities is happy and contented. Equanimity is extolled as one of the greatest values and virtues in many religions in the world.
In Buddhist teachings, equanimity or peace of mind is achieved by detaching oneself from the cycle of craving that produces dukkha. Uppekka rejects both attachment (anurodha) and resentment(virodha) and advocates the middle path of being neither attracted nor repelled by pleasant and unpleasant experiences in life, a person must not be carried away by success or depressed by failure.
Moreover, a Buddhist should not obsess over the past which cannot be changed or worry about the future he cannot predict. He is expected to come to terms with the reality.
The fact that Buddhism’s dominant discourse is on suffering has led some to believe that Buddhism is overly pessimistic in outlook and always takes a gloomy and melancholic view of life. This is an erroneous view, as pessimism is a philosophy of suffering, while Buddhism is a philosophy of the relief of suffering resulting in eventual happiness. Had the Buddha discoursed that there was nothing but misery in life, and there was no place for happiness in his teachings, without a way out of unhappiness, one can be justified in characterising Buddhism as pessimistic. But the Buddha while exposing the unhappy part of life enunciated the way to come out of it through the Noble Eightfold Path. In this regard, it should be stated that Buddhism does not countenance a melancholic, sorrowful, and gloomy attitude to life and it does not foster an attitude of hopelessness. Buddha did not expect his adherents to brood over misery only but admonished them to understand that both life’s happy and sad sides are equally fleeting and impermanent. Buddhism teaches the unsatisfactory nature of life, which would encompass both happiness and sorrow. It should be realised even the feelings of happiness a person experiences at a given moment in his life can amount to dukkha as happiness is not everlasting but ephemeral. Happiness is a mental state that changes from moment to moment as reflected by our moods and emotion. Happiness depends on how a person perceives the true nature of reality in its true perspective.
Ven. Piyadassi Thera says, “a mental property(cestasika) and is a quality which suffuses both the body and mind He further stated ” the man lacking in this quality cannot proceed along the path to enlightenment not, there will arise in him a sullen indifference to the dhamma, an aversion to the practice of meditation, and morbid manifestations. It is therefore very necessary that a man striving to attain enlightenment and find deliverance from the fetters of samsara that repeated wandering should endeavor to cultivate the all-important factor of happiness”. (Barbara Obrien)
The Buddhist teaching, the practice of generosity and helping others, no matter how small, is also acknowledged as another factor that contributes to a person’s happiness and emotional well-being. In Buddhism, Dana (generosity) constitutes the first Parami of the ten transcendental virtues that an aspirant to Buddhahood should practise. It eliminates craving that lies dormant within a person. It is believed a person engaged in such acts of kindness and compassion will have an increased level of satisfaction and happiness. Moreover, a new study has found selfless acts of giving activate an area of the brain linked with happiness and contentment. They derive a sense of fulfillment and satisfaction from making a positive difference in someone’s life.
Features
From stabilisation to transformation without delay
At a symposium on reconciliation organised by the National Peace Council last week, more than 250 religious clergy, civic activists and political representatives from different communities gathered to discuss the country’s future. Speaking at the event, Minister Bimal Rathnayake explained the government’s approach to national reconciliation. He said the government viewed the country’s recovery in terms of a three stage process. The first stage was stabilisation, the second was development and the third was transformation. Reconciliation, he implied, would come in that final stage. The participation of Opposition Leader Sajith Premadasa at the same symposium, and the constructive nature of his comments, strengthens that hope.
When the present NPP government took office in 2024, the country was emerging from one of the gravest crises in its post Independence history. The economic collapse of 2022 had led to shortages of fuel, food, medicines and electricity. Inflation soared, foreign reserves disappeared and long queues became part of daily life. The political upheaval that followed culminated in the resignation of former President Gotabaya Rajapaksa after mass public protests under the banner of the Aragalaya movement. The country was then governed by a leadership that spoke the language of reform and reconciliation but was widely perceived as lacking a direct popular mandate.
Sri Lanka’s past experience suggests that stabilisation and transformation cannot be treated as entirely separate stages. Postponing reconciliation until some future moment risks repeating the failures of the past. If transformation is endlessly delayed until a supposedly perfect moment arrives, there will always be new crises and new reasons for postponement. Minister Rathnayake’s contention that the government’s immediate priority has necessarily been stabilisation flows from the government’s awareness of the precarious situation the country is. Over the past two years, the government has succeeded to a significant extent in restoring economic and political stability. Inflation has reduced, shortages have ended and public institutions have regained a degree of functionality.
Guaranteed Changes
On the other hand, the country’s development continues to face challenges due to adverse global conditions, including disruptions caused by conflict in the Middle East and extreme weather events that have affected tourism, trade and the cost of living. The danger is that reconciliation may be indefinitely postponed in the name of stabilisation. This danger can be reduced if the government works proactively with the opposition and civil society to commence practical measures of transformation now rather than later. The participation of Opposition Leader Sajith Premadasa at the symposium, and the constructive nature of his comments, has strengthened the sense that bipartisan engagement on reconciliation may now be possible.
The urgency of transformation came through strongly in the presentations made by representatives of the Sri Lanka Tamil and Malaiyaha Tamil communities. ITAK parliamentarian S.Shritharan spoke of the frustration caused by unresolved post war issues in the north and east. He referred to disputes regarding land occupied during the war years, including controversies linked to Buddhist temples and state sponsored settlement activity in areas claimed by local communities. He also pointed to the continuing large scale presence of the security forces in the north and east nearly two decades after the end of the war. These grievances have remained central to Tamil political discourse since the end of the armed conflict in 2009. Families displaced by war continue to seek the return of ancestral lands. Civil society organisations in the north have repeatedly called for greater civilian control over local administration and a reduction in military involvement in civilian life.
Academic research and practical work on the ground have shown that reconciliation cannot be separated from questions of dignity, equality and justice. Former minister Mano Ganesan, leader of the Democratic People’s Front, focused on the longstanding problems faced by the Malaiyaha Tamil community. He spoke passionately about continuing housing shortages, landlessness and economic marginalisation, issues that have persisted since Independence. He also highlighted the devastating impact of recent extreme weather events on estate communities that remain socially and economically vulnerable. The condition of the Malaiyaha Tamil community remains one of the enduring social justice issues in Sri Lanka.
After Independence in 1948, a large proportion of them were denied citizenship and voting rights through legislation that rendered them stateless. Though citizenship rights were eventually restored, the social and economic consequences of exclusion continue to be felt generations later.
Many families still lack secure housing and land ownership despite their immense contribution to the country’s plantation economy. Minister Rathnayake’s responses to both these concerns were politically significant. He argued that recent political developments, including the declining influence of narrow ethnic politics across communities, indicated a major shift in public attitudes. According to him, the political ground has changed in ways that make it increasingly difficult for politicians who rely primarily on ethnic division and communal insecurity to retain public support.
Inter-Connected
There is evidence to support the assessment about the changing political grounding which sees future prospects in the resolution of long standing problems. . The economic collapse of 2022 affected all communities alike and generated a new politics centred on governance, anti corruption, accountability and economic justice. The Aragalaya protests brought together Sinhalese, Tamils and Muslims in a common demand for political change. Although ethnic grievances have not disappeared, the crisis created space for a broader understanding that the country’s future depends on cooperation rather than division. Opposition Leader Premadasa’s comments at the symposium reflected this changing political climate. He emphasised that national reconciliation could not be separated from economic justice and the need to address disparities between regions and social classes.v He also mentioned the need for civil society organisations to take this message to the community. This wider understanding of reconciliation is important because ethnic inequality and economic inequality have often reinforced each other in Sri Lanka’s history.
Academic studies have identified the denial of citizenship rights after Independence as a historic injustice that set back the Malaiyaha community for decades. The challenge now is to ensure that transformation becomes part of the stabilisation and development process itself. Practical first steps are both possible and necessary. The release of civilian lands still under state control, greater devolution of administrative authority, reduction of military involvement in civilian affairs, language equality in public administration and accelerated housing and land ownership programmes in the plantation sector are all measures that can begin immediately without waiting for a final stage of transformation.
The government’s recent commitment that provincial council elections will finally be held this year is therefore significant. These elections have been repeatedly postponed by successive governments. Holding them would not solve the ethnic conflict by itself. But it would signal a willingness to restore democratic institutions and share power in a meaningful way.
Sri Lanka has repeatedly postponed difficult reforms in the hope that a more convenient political moment would eventually arrive. But opportunities are invariably created and fought for instead of being provided as a gift by a benevolent government.
The present moment, shaped by the economic crisis and public demand for accountable government, offers a rare opportunity to move simultaneously towards stability, development and reconciliation. Provincial council elections can be the first meaningful step. But they must not be the last.
by Jehan Perera
Features
Researchers to shape new environmental policy framework
In a significant move aimed at steering Sri Lanka’s environmental governance towards a more science-based and evidence-driven path, the Ministry of Environment has initiated a new collaborative mechanism to integrate leading researchers into national policy formulation and conservation planning.
The initiative was discussed at a high-level meeting chaired by Dr. Dammika Patabendi at the Ministry of Environment on Tuesday, where top environmental scientists, wildlife experts and researchers were invited to contribute towards what officials described as a “strategic transition” in the country’s environmental management framework.
The discussions focused on strengthening the scientific basis of environmental conservation programmes and national policy decisions while creating a more research-friendly environment for academics and field scientists engaged in biodiversity and ecological studies.
Particular attention was paid to long-standing concerns raised by researchers regarding procedural and operational difficulties encountered when conducting studies in collaboration with the Department of Wildlife Conservation and the Forest Department.
Minister Patabendi stressed the need for environmental policies to be guided by credible scientific data rather than ad hoc administrative decisions, ministry sources said.
Among the key proposals discussed was the establishment of a streamlined mechanism that would reduce bureaucratic obstacles faced by researchers in obtaining approvals, accessing field sites and sharing scientific findings with state institutions.
The Minister highlighted the importance of building stronger partnerships between policymakers and the scientific community at a time when Sri Lanka is grappling with escalating environmental challenges including deforestation, biodiversity loss, human-elephant conflict, climate-related disasters and ecosystem degradation.
Environmentalists attending the meeting had also highlighted the urgent necessity of incorporating empirical research into national decision-making processes to ensure long-term ecological sustainability and better resource management.
The meeting brought together several of Sri Lanka’s leading environmental researchers and academics including Rohan Pethiyagoda, Saminda Fernando, Sewwandi Jayakody, Samantha Gunasekara, Dinidu Devapura, Himesh Jayasinghe, Manoj Prasanna, Mendis Wickramasinghe and Suranjan Karunarathna.
Director General of Wildlife Conservation Ranjan Marasinghe also participated in the deliberations.
Officials said the proposed framework is expected to pave the way for a more transparent, data-oriented and scientifically credible environmental governance structure capable of addressing emerging conservation challenges more effectively.
The government expects the new mechanism to support the implementation of practical and scientifically robust programmes aimed at safeguarding Sri Lanka’s ecological future while enhancing cooperation between state agencies and the country’s growing community of environmental researchers.
By Ifham Nizam
Features
Back home … for a special occasion
Niluk Uswaththa, of Seven Notes fame, based in Dubai, surprised many when he and his wife Apeksha, turned up in Colombo, last week … unannounced.
Yes, they had a purpose in their surprise visit … to wish Apeksha’s mum for her birthday, which was on Monday, 18th May, and what a surprise it turned out to be!
In an exclusive chit-chat with The Island, Niluk said that the scene in Dubai is improving and Seven Notes do have work coming their way.
Since the members of Seven Notes are all employed (doing day jobs), they operate only on Saturdays and Sundays.

Niluk: Didn’t come prepared to perform, but obliged
friends in Galle
In fact, to get to Colombo for the birthday surprise (on Monday, 18th May), the band had to skip their 17th May, Sunday gig.
“Although it’s a short vacation, my wife and I are enjoying the setup here,” said Niluk, adding that they spent two days in Galle and that their next destination is Anuradhapura.”
Niluk didn’t come prepared to perform, but he obliged the crowd present, at a friend’s birthday celebrations, in Galle, singing and playing guitar.
They are scheduled to leave for their home, in Dubai, in the first week of June.
Seven Notes is an outfit made up of Sri Lankans and the band has been around for almost nine years.
Niluk came into their scene nearly seven years ago.
“When I went to Dubai, I had offers coming my way but it was Seven Notes that impressed me because of their acoustic style.”
The Dubai’s entertainment scene is showing clear signs of bouncing back and even levelling up in the next few months.

Niluk and Apeksha: Enjoying their short vacation
After a slowdown earlier this year due to regional tensions, shows and festivals are back on the calendar, and organisers say late 2026 could be the busiest concert season in years.
Time Out Dubai says “the 2026 concert calendar is filling up nicely” and “the city is ready to party once again” after some reschedules.
Dubai Summer Surprises in July brings retail activations, comedy nights, and indoor art exhibitions.
Organisers point to a backlog of postponed events that are being rescheduled for late 2026 and early 2027.
Yes, Dubai is calm on the surface but on alert. Life is mostly normal in the city, but there’s a “balancing act” as people watch for escalation.
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