Features
Relevance of Buddhism in contemporary world
by Dr. Justice Chandradasa Nanayakkara
Buddhism is a teaching expounded by the Buddha, who lived in northern India between the mid-6th century and mid-4th century BCE. However, there is a disagreement among some scholars as to the exact dates of his birth and death. It is believed that Buddhism has an estimated 500 million followers worldwide today. Many civilisations and countless lives have been shaped by the Buddha’s thinking enunciated in his discourses. What the Buddha expounded for nearly half a century is known as dhamma which is just as pertinent in the contemporary world as it was several centuries ago. In brief, dhamma means reality.
Buddhism has played a central role in spiritual, and cultural social life from its very inception. It has brought immense psychological, and spiritual solace and relief to people who are overwhelmed by immense suffering and challenges in their lives. Moreover, the advent of Buddhism has paved the way for social equality and democratic values.
Buddhism does not fit within the narrow definition of typical religion, as many philosophical and scientific elements are encapsulated in its teachings distinct from its strictly religious, ritual, and devotional aspects. Although Buddhism has undergone various adaptations and transformations since the time of the Buddha, the essence of his core teachings remains as relevant as it was 2600 years ago and Buddha’s wisdom has endured through the ages.
The Buddha’s primary concern was to enlighten people on the most important question of suffering, its origin, its cessation, and the path leading to its cessation, through his fundamental teachings like the Four Noble Truths and the Eightfold Path. His teaching provided enduring guidance for navigating life’s complexities and challenges in an ever-evolving world.
The Buddha was an unequaled teacher endowed with towering wisdom and great intellect. He was a foremost analyst of mind and worldly phenomena. Buddha’s teachings have provided a great deal of insights to mankind so that they may live a more mindful compassionate life. Buddha made a deep analysis of how the human mind works and he had a keen insight into the human condition. Buddhism asserts that the human mind is the realm within which lies the source of our suffering and salvation. Buddhism locates the source of suffering and the problems human beings face in their never-ending craving and ignorance.
He gave his adherents the unfettered freedom to examine and investigate what he expounded for nearly half a century during his lifetime. He emphasized the importance of empirical observation and rational inquiry into his teachings as is borne out by often quoted Kalamasutta. Buddha did not claim to have created worldly conditions or universal phenomena.
He merely rediscovered the existing incontrovertible truth and made it known to mankind so that they could free themselves of suffering and find salvation. On one occasion, Buddha declared “Whether Thathagatha appears in the world or not order exists; the fixed nature of the phenomenon, their regular pattern, and their general conditionality. This the Thagatha discovers and comprehends and having done so he points it out and teaches it, explains and establishes it, reveals, analyses and clarifies it, and says: Look“.
The Buddha’s teachings are timeless (akaliko) and continue to be relevant today as they guide living a happy fulfilling life. Buddhism has a great deal to offer everyone, and its relevance was not confined to the time it was propounded but continues to this day.
Here are some of Buddha’s teachings that are particularly relevant today and will continue to be relevant for many more years to come.
The Buddha’s teachings emphasize compassion, kindness, and empathy toward all living beings. In an increasingly interconnected world fostering compassion and understanding can contribute to resolving conflicts and promoting harmony.
Buddhism emphasises morality in life like many other major religions of the world. It upholds lofty and demanding moral and ethical values in many of its scriptures and codes of precepts. The Five precepts in Buddhism which are known as Panchal Silla in Pali and Sanskrit constitute the minimal standard of morality that Buddhists are expected to observe in their daily lives and can be validly observed by anyone regardless of their religious persuasion. They constitute basic ethical principles that Buddha laid down for lay followers may help people in the contemporary world desist from harming themselves and others, regard life as inviolable and respect property, maintain purity and honesty, and preserve clarity in thinking.
The emphasis on nonviolence and compassion towards all beings is reflected in various discourses of the Buddha and would be of tremendous help for the promotion of peace and harmony among diverse communities. In a world where divisions and conflicts exist, people draw inspiration from the Buddha’s teachings as they provide essential insights and practices that may help people lead a more mindful and compassionate existence. Moreover,
Buddhism plays a role in helping people cope with their mental and psychological afflictions and problems. Buddhist teachings have brought mental peace, and satisfaction to people in times of crisis, uncertainty, and insecurity and also when they are in desperate situations. Further, Buddhism has become an important guide for many of those who experience armed conflict in war-torn situations.
There are instances where even agnostics and atheists who are skeptical of religious beliefs turn to Buddhism to reconcile themselves to situations that are beyond their control.
Many practice Buddhist meditation and the essence of its teachings as an antidote to stress, anxiety, and strain of modern life. Meditative practices in Buddhism can be useful to a person as a way of training the mind and helping to develop more beneficial attitudes toward life. The teaching of mindfulness emphasises, the importance of being present in the moment and developing awareness of one’s thoughts emotions, and actions.
Moreover, Buddhist meditation practices have been of great help to neuroscientists who have discovered that they lead to changes in the brain structure and function that have led to the discovery of new treatments for conditions such as anxiety depression, and addiction.
Similarly, the Four Sublime States that is loving-kindness (metta), compassion (karuna), sympathetic joy (mudita), and equanimity (uppekka). enunciated in buddhism are some of the positive mental qualities even non-Buddhist can cultivate and radiate to all living beings in the present problematic world.
Buddhism teaches us that life is a journey beset with many problems and challenges. It has been likened to a pendulum that turns to the right and left. Four undesirable conditions prevail in this world which everyone, without exception, faces in the course of one’s life. (Narada). Life has phases of happiness and unhappiness.
When one is blessed with gain fame, praise, or happiness he is delighted and satisfied. On the other hand, when the same person faces unfavorable situations such as loss, insult ill fame, blame, and pain he will dejected and unhappy. The inability to face unfavorable situations in life drives some to resort to such extreme measures as suicide murder violence theft etc.
We live in a world in which ordinary people are constantly prone to temptation to moral transgression, as unwholesome states of mind, delusion (moha), greed (raga), and hatred (devesa) are firmly embedded in their minds.
Any mental or physical actions springing from these roots known as akusala in Buddhism would be detrimental to a person’s wellbeing. Realization of this truth will enable us to lead a more meaningful and morally acceptable life.
Moreover, today people who live in a hedonistic materialistic world saturated with distractions and otherworldly things caused by insatiable greed can find solace and inspiration from the core teachings of the Buddha
The Buddha’s teaching on impermanence emphasises the transient nature of all things and the need to accept change indicating there is a reconciliation of religious belief and scientific thinking.
Finally, rulers and those in power constitutionally appropriate ways to explore the impact of major religious practices on society where appropriate recognize its role. Overall, the Buddha’s teachings are relevant even at present and continue to inspire and guide people towards a more fulfilling and compassionate way of life, around the world.
Features
Combining local resources,traditional knowledge and science to build a food-secure Sri Lanka
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
Features
20th Anniversary of Digampathana blast – the day Sri Lanka Navy cried
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.
Features
‘Murder at Whitby Abbey’
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.
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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