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Happiness from Buddhist perspective

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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.



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Combining local resources,traditional knowledge and science to build a food-secure Sri Lanka

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World Food Day 2026: Innovating today for a better food future

by Dr. Kaushalya Wijayasekara

What will be on the Sri Lankan dinner table ten years from now? Will our children be able to get nutritious food at a price their families can afford? Will farmers be able to grow enough despite changing weather and rising costs? And how much of the food we produce will actually reach the consumer, instead of being lost or wasted along the way?

These questions can’t wait. A farmer faces unpredictable weather. A family faces rising food costs. Fruit goes unsold after a good harvest. Some children do not get enough nutrition. The future of food is tied to the future of Sri Lanka itself.

World Food Day 2026 is a chance to look beyond the immediate problems and ask whether we can build a food system that feeds our people well, gives farmers better opportunities, protects the environment and makes better use of what we already have. The answer can be yes, but we will have to think differently.

We are not starting from zero. Sri Lanka has diverse crops, fisheries, traditional food knowledge, indigenous varieties, research institutions, universities and a young generation able to create new solutions. What we need is to bring these together and act. Producing more will not secure our food future on its own. It will depend on how intelligently we produce, process, preserve, distribute and consume food.

Making more of what we already have

Innovation does not always mean inventing something new. Often it means finding better uses for the resources we have.

Sri Lanka grows traditional rice varieties, kurakkan, green gram, cowpea, jackfruit, breadfruit, cassava, sweet potato, coconut and palmyrah. All of them have great potential for modern, nutritious, value-added foods. Jackfruit and breadfruit can be made into flour and other convenient products. Traditional rice varieties can go into new foods that suit changing consumer needs. Palmyrah, with its strong cultural heritage, can create new income through better processing, packaging, quality assurance and market development.

The aim is to connect our traditional food knowledge with modern consumer needs and technology, while keeping our food heritage.

Stop wasting the food we produce

Reducing food loss and waste should be a major priority. Seasonal fruits such as mango, banana, papaya and pineapple can be lost in large quantities when production exceeds demand or when storage, transport and processing facilities are inadequate. With suitable technology, these fruits can become dried products, pulps, powders, beverages and other shelf-stable foods.

Agricultural and fisheries by-products are resources too. They could be turned into food ingredients, animal feed, bio-based products and other useful materials, which would move us toward a more circular food economy.

Technology alone is not enough. We need stronger local processing facilities, cold storage, efficient transport, collection centres and market information systems, especially close to where food is produced. Cutting food loss raises the value of what our farmers and fishers already produce.

Nutrition and food safety come first

Food security means more than having enough food. People also need food that is safe and nutritious.

Sri Lanka can develop affordable, nutritious foods from local pulses, grains, vegetables, fruits and fish. Children and other vulnerable groups should get particular attention. Schoolchildren in particular deserve a focus: safe, nutritious, locally sourced products for school feeding programs would support child nutrition, local farmers and domestic food industries at the same time.

Food safety must stay at the centre of food innovation. Good hygiene, quality control, laboratory testing, traceability and appropriate food safety systems are what make new products safe as well as attractive and nutritious.

A food system that can cope with climate change

Climate change is already affecting agricultural production, water availability, crop yields and food prices. We need food systems that can handle changing conditions. That means climate-resilient crops, efficient water use, soil and water conservation, better storage and resource-efficient food processing.

Traditional knowledge matters here. Generations of Sri Lankan farmers have developed practices suited to local climates and ecosystems. Combining that experience with modern science can give us solutions that fit local conditions and are sustainable. Technology alone will not build the future of food. Science, experience and local knowledge together can.

Give young people a bigger role

Sri Lanka’s universities have an important part to play in shaping our food future. Young people should be encouraged to identify real problems in the food system and work on practical solutions in areas such as food waste, sustainable packaging, nutrition, food safety, modernising traditional foods and digital technologies.

A good research project should not always end as a research paper. Where appropriate, research should be supported to move on to products, technologies, enterprises and community solutions. That needs stronger partnerships between universities and industry, along with mentoring, research funding, business support and market connections. If young researchers and entrepreneurs can turn their ideas into viable food innovations, both consumers and producers will benefit.

A pathway designed for Sri Lanka

We do not need to copy food-system models from other countries. We can build a pathway that suits our own resources, culture and needs. It would bring together local resources, traditional knowledge, scientific research, appropriate technology and entrepreneurship, with farmers, fishers, universities, research institutions, food industries, entrepreneurs and policymakers working side by side.

The goal goes beyond selling raw materials. We need to create more value, reduce waste, improve nutrition, generate jobs and strengthen rural livelihoods. This matters especially for small and medium-scale food enterprises, which can drive local economic development when they get the right technical, financial and market support.

The choices we make today

The food future will not create itself. It will be shaped by what we grow, what we research, what we process, what we consume and what we choose not to waste.

So, the question for World Food Day 2026 is this: what can we do today so that every Sri Lankan has safe, nutritious, affordable and sustainable food tomorrow?

The answers are already around us, in our farms, fisheries, food businesses, universities, laboratories and communities. We have the resources, the traditional knowledge, the scientific expertise and talented young people. What we need now is to connect them and act.

A better food future begins with the choices we make today.

Dr. Kaushalya Wijayasekara

Senior Lecturer, Department of Biosystems Technology, Faculty of Technology, University of Ruhuna

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20th Anniversary of Digampathana blast – the day Sri Lanka Navy cried

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Aftermath of the terror attack

By Admiral Ravindra C Wijegunaratne
WV, RWP and Bar, RSP, VSV, USP, NI (M) (Pakistan), ndc, psn, Bsc
(Hons) (War Studies) (Karachi) MPhil (Madras)
Former Navy Commander and Former Chief of Defence Staff
Former Chairman, Trincomalee Petroleum Terminals Ltd
Former Managing Director Ceylon Petroleum Corporation
Former High Commissioner to Pakistan

The Digampathana suicide truck attack on 16th October 2006 remains the deadliest single strike in Sri Lanka Navy history, leaving scars that time cannot erase.

It was a seemingly ordinary Monday morning on 16 October 2006, but the calm of that day would soon be shattered in a way none of us could have imagined. As the Commandant of the Naval and Maritime Academy and Flag Officer Commanding Naval Fleet at Trincomalee, I was aware that a number of my cadets were travelling that morning, part of a convoy of fifteen buses carrying naval personnel from Trincomalee, Colombo, and other bases, heading toward Dambulla to rendezvous with another group. The convoy also included trucks and escort vehicles, a routine movement planned and coordinated with the army to ensure the roads were clear. The morning started quietly. Some personnel greeted friends, handed over their weapons, or strolled to a nearby tea shop. It all seemed so ordinary—too ordinary for what would come next.

Sri Lanka Navy sunk LTTE Ships carrying arms, ammunition and warlike materials thousand miles away from Sri Lanka in Indian Ocean in September and October 2007.

By late morning, both convoys had reached the small ground at Digampathana, near the Sigiriya junction, and personnel mingled briefly, unaware that a carefully orchestrated act of terror was waiting. Then, suddenly, an empty half-truck veered directly into the convoy. It exploded with a ferocity I can still recall as if it were yesterday. Nuts, bolts, and high explosives tore through the air. Pandemonium erupted instantly. I later learned that 107 of our naval personnel were killed on the spot and another 153 critically injured. The scene was indescribable—bodies scattered, vehicles mangled, personal effects strewn across the ground. I remember later hearing that the head of the suicide bomber was recovered more than 100 meters away from the blast, a grim testament to the sheer force of the explosion.

I was in my office at the Naval and Maritime Academy when my mobile phone rang. A young midshipman from the 21st intake called, his voice trembling: “Sir, there was a huge explosion at the convoy point! Many are dead … my batch mate Wijesundara is among them.” I immediately jumped into my jeep with my escort Chief Petty Officer and driver and rushed to Digampathana, relying on every ounce of my driving skill to reach the scene. The journey, which usually took little more than an hour, felt endless that day, each passing mile weighed down by dread.

When I arrived, I was confronted with a sight that no training can prepare you for. The injured were being rushed to Dambulla Hospital, where doctors and nurses worked tirelessly, improvising in ways that saved lives despite the overwhelming chaos. I went back to the site after visiting the hospital. The remains of our naval personnel were scattered across the ground, and someone had begun collecting weapons and protective gear. I immediately contacted Surgeon Rear Admiral Nico Jayasekara and received his instructions: collect all body parts in separate bags and transport them to the Trincomalee Naval Hospital mortuary. This gruesome work had to be done with care and dignity, and it filled the icebox in my vehicle. Through DNA testing initiated by Rear Admiral Nico, we were able to identify every naval personnel lost that day, bringing some closure to grieving families.

The Navy Commander at the time, Vice Admiral Wasantha Karannagoda, was devastated. I had worked closely with him and knew how deeply he cared for his men. He ensured that the fallen were honoured with full ceremonial naval funerals at Welisara Naval Base, attended by families and comrades. Sixty-seven funerals were conducted in a single day—a number that still haunts me.

The Digampathana attack remains the largest single loss of naval life in our history. It was a day of sorrow, but also a day that reinforced our resolve. The tragedy galvanized the Navy to target the LTTE Sea Tiger wing with renewed determination and reshaped our maritime operations forever. Every time I think of that day, I remember not just the lives lost, but the courage, professionalism, and dedication of those who survived, those who treated the injured, and those who ensured the fallen were honored properly. May the souls of our naval hero’s rest in peace, their sacrifice guiding us and inspiring generations of naval personnel to come.

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‘Murder at Whitby Abbey’

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Tales of Mystery and Suspense – 24

I was intrigued by the title of a book I found in a book drop at the condominium of a friend, Murder at Whitby Abbey, and I brought it home with me though I will not be able to return it in the near future. It was described on the cover page as ‘a standout in the crowded medieval mystery field’, though I fear I do not know of other books in this field, apart from the Cadfael series, which I have dealt with earlier.

The book, by Cassandra Clark, is set during the reign of Richard II and has as a backdrop his precarious position, which led to his being replaced, and murdered, by his cousin Henry, who reigned as Henry IV. It is a gloomy book, the action taking place in the twelve days of Christmas leading up to the Epiphany. And the gloom is pervasive, even though this is supposed to be a time of festivity, with mummers performing, and many of those in the guest house where the heroine stays going to town to enjoy themselves, with much drinking and much music, which also fills the guesthouse.

The heroine Hildegarde is a nun, sent to try to acquire a relic being sold by Whitby Abbey, though this was also a penance set by the Abbot of the monastery that governed her abbess because she had had sex with a man. Soon after she and her companions reach the Abbey set high on a cliff, she finds that there are other bidders, and soon suspects that the hierarchy, not perhaps the Abbot who seems a weakling, but his rapacious bursar, is determined to make money, and not above creating false relics to sell to several aspirants.

After Hildegarde and her Cistercian companions – Whitby is a Benedictine Foundation – two monks, Gregory and Egbert, and a young priest Mark, reach the abbey, they find that Aelwyn, a monk they had met on their way to the guesthouse had died. This was in the apple store, and they realize, when they find the surplices of novices stuffed into the air vents, that he had been left to suffocate in the overwhelming scent of apples.

Clark

The Cistercians are asked to look into the death, perhaps because they are likely to get no cooperation from the Abbey folk, but perhaps because those in charge are keen to know what happened. And the infirmarer, an old monk, suggests Hildegarde talk to a man called Edred who worked for the bursar, and had been a friend of Aelwyn’s. But Edred too is killed, before he can keep an appointment he had made with Hildegarde, drowned in a pool near the farmhouse of the Abbey.

Meanwhile tensions arise between the fisherfolk and the abbey for the bursar wants to charge them for using the beach that technically belongs to the abbey to dry their fish and their nets. This leads to physical battles, when the guards used by the abbey, under the command it seems of the bursar whose determination to make money is not resisted by the abbot and the prior, try to storm the area where the fishermen live.

Hildegard finds out more about what had happened through two youngsters, one of whom Torold is the son of Aelwyn by a woman who worked as a prostitute for a cartel, and with whom Mark fell in love. The other works on the farm and had seen Edred meet someone near the pool, after which that someone left the place by himself. And the boy had also found in the pool a sort of dagger with the seal of the abbey.

He and his dog, and Torold who follows her, rescue Hildegarde from a man at arms who has waylaid her and tries to rape her earlier. Escaping into the abbey she was nearly been raped then by the bursar, but she managed to escape, in the process setting fire to him and the muniments room, which led, when he was rescued, to the discovery of a box with the money he said had been stolen, blame being cast on both Aelwyn and Edred.

Matters come to a head when the fisherfolk try to storm the abbey, being resisted by the men at arms stationed on the towers. But then Hildegarde realizes that behind the murders was the bursar’s clerk, whom she pursued to the cathedral. There is great drama then as she escapes from him when he tries to kill her, and then from the man at arms who had tried to both rape and kill her, but they both fall from the scaffolding she had climbed, the latter coming from a tower where he had been stationed.

Both of them think they run the rapacity of the abbey, the latter claiming to work for the nobles opposed to Richard, who is presented throughout the book as devoted to his subjects, not to power or money. But though the villains die, the bursar continues, having got over the hysteria the fire had caused and his acknowledgment then of guilt – and though the abbot and the prior seem less vicious, whether they will be able to assert themselves is questionable.

Before the climax, when the others in the guesthouse were leaving, Hildegarde found that two of them were in possession of the relic, for which they seem to have paid well. Hildegarde herself had made a derisory offer, but before she leaves the abbot gives her the relic, perhaps in gratitude for what she and her fellow Cistercians had discovered, the abbey having made as much money as it needed and more from the gullible other buyers.

Mark’s inamorata is saved from the stews because she moves in with Edred’s widow whom the bursar had thrown out of the rooms he occupied when her husband was found dead. Hildegarde had paid for lodgings, in a house run by the man who ran the brothels, but he had a kindly side and was going to finance them to make nets for the fishermen.

So, the Cistercians set off for their home as swiftly as they can to get there on the day of the Epiphany, having stopped en route to pray for King Richard whose birthday it was.

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