Features
The problems of life
(from Venerable Nārada Mahāther’s THE BUDDHA AND HIS TEACHINGS)
Who? Whence? Whither? Why? What? are some important problems that affect all humanity.
1) Who is man? is our first question.
Let us proceed with what is self-evident and perceptible to all.
Man possesses a body which is seen either by our senses or by means of apparatus. This material body consists of forces and qualities which are in a state of constant flux.
Scientists find it difficult to define what matter is. Certain philosophers define “matter as that in which proceed the changes called motion, and motion as those changes which proceed in matter.”
The Pāli term for matter is Rūpa. It is explained as that which changes or disintegrates. That which manifests itself is also another explanation.
According to Buddhism there are four fundamental material elements. They are Pathavi, Āpo, Tejo, and Vāyo
Pathavi means the element of extension, the substratum of matter. Without it, objects cannot occupy space. The qualities of hardness and softness which are purely relative are two conditions of this element. This element of extension is present in earth, water, fire and air. For instance, the water above is supported by water below. It is this element of extension in conjunction with the element of motion (Vāyo) that produces the upward pressure. Heat or cold is the Tejo element, while fluidity is the Āpo element.
Āpo
is the element of cohesion. Unlike Pathavi it is intangible. It is this element which enables the scattered atoms of matter to cohere and thus gives us the idea of body.
Tejo
is the element of heat. Cold is also a form of Tejo. Both heat and cold are included in Tejo because they possess the power of maturing bodies, or, in other words, the vitalising energy. Preservation and decay are due to this element.
Vāyo
is the element of motion. The movements are caused by this element. Motion is regarded as the force or the generator of heat. Both motion and heat in the material realm correspond respectively to consciousness and Kamma in the mental.
These four powerful forces are inseparable and interrelated, but one element may preponderate over another, as, for instance, the element of extension preponderates in earth; cohesion, in water; heat, in fire; and motion, in air.
Thus, matter consists of forces and qualities which constantly change, not remaining the same even for two consecutive moments. According to Buddhism, matter endures only for 17 thought-moments. [2]
At the moment of birth, according to biology, man inherits from his parents an infinitesimally minute cell 30 millionth part of an inch across. “In the course of nine months this speck grows to a living bulk 15,000 million times greater than it was at outset. [3] This tiny chemico-physical cell is the physical foundation of man.
According to Buddhism sex is also determined at the moment of conception.
Combined with matter there is another important factor in this complex machinery of man. It is the mind. As such it pleases some learned writers to say that man is not Mind plus Body, but is a Mind-Body. Scientists declare that life emerges from matter and mind from life. But they do not give us a satisfactory explanation with regard to the development of the mind
Unlike the material body immaterial mind is invisible, but it could be sensed directly. An old couplet runs:-
“What is mind? No matter.What is matter? Never mind.”
We are aware of our thoughts and feelings and so forth by direct sensation, and we infer their existence in others by analogy.
There are several Pāli terms for mind. Mana, Citta, Vijgana the most noteworthy of them. Compare the Pāli root man, to think, with the English word man and the Pāli word Manussa which means he who has a developed consciousness.
In Buddhism no distinction is made between mind and consciousness. Both are used as synonymous terms. Mind may be defined as simply the awareness of an object since there is no agent or a soul that directs all activities. It consists of fleeting mental states which constantly arise and perish with lightning rapidity. “With birth for its source and death for its mouth it persistently flows on like a river receiving from the tributary streams of sense constant accretions to its flood.” Each momentary consciousness of this ever-changing life-stream, on passing away, transmits its whole energy, all the indelibly recorded impressions, to its successor. Every fresh consciousness therefore consists of the potentialities of its predecessors and something more. As all impressions are indelibly recorded in this ever-changing palimpsest-like mind, and as all potentialities are transmitted from life to life, irrespective of temporary physical disintegrations, reminiscence of past births or past incidents becomes a possibility. If memory depends solely on brain cells, it becomes an impossibility.
Like electricity mind is both a constructive and destructive powerful force. It is like a double-edged weapon that can equally be used either for good or evil. One single thought that arises in this invisible mind can even save or destroy the world. One such thought can either populate or depopulate a whole country. It is mind that creates one’s heaven. It is mind that creates one’s hell.
Ouspensky writes: “Concerning the latent energy contained in the phenomena of consciousness, i.e. in thoughts, feelings, desires, we discover that its potentiality is even more immeasurable, more boundless. From personal experience, from observation, from history, we know that ideas, feelings, desires, manifesting themselves, can liberate enormous quantities of energy, and create infinite series of phenomena. An idea can act for centuries and millennia and only grow and deepen, evoking ever new series of phenomena, liberating ever fresh energy. We know that thoughts continue to live and act when even the very name of the man who created them has been converted into a myth, like the names of the founders of ancient religions, the creators of the immortal poetical works of antiquity, heroes, leaders, and prophets. Their words are repeated by innumerable lips, their ideas are studied and commented upon.
“Undoubtedly each thought of a poet contains enormous potential force, like the power confined in a piece of coal or in a living cell, but infinitely more subtle, imponderable and potent. [4]”
Observe, for instance, the potential force that lies in the following significant words of the Buddha:
— Mano-pubbangāma dhammā ? mano – setthā – manomayā.Mind fore-runs deeds; mind is chief, and mind-made are they.
Mind or consciousness, according to Buddhism, arises at the very moment of conception, together with matter. Consciousness is therefore present in the foetus. This initial consciousness, technically known as rebirth-consciousness or relinking-consciousness (Patisandhi vijnna), is conditioned by past kamma of the person concerned. The subtle mental, intellectual, and moral differences that exist amongst mankind are due to this Kamma conditioned consciousness, the second factor of man.
To complete the trio that constitutes man there is a third factor, the phenomenon of life that vitalises both mind and matter. Due to the presence of life reproduction becomes possible. Life manifests itself both in physical and mental phenomena. In Pāli the two forms of life are termed Nāma jivitindriya and Rūpa jivitindriya — psychic and physical life.
Matter, mind, and life are therefore the three distinct factors that constitute man. With their combination a powerful force known as man with inconceivable possibilities comes into being. He becomes his own creator and destroyer. In him are found a rubbish-heap of evil and a storehouse of virtue. In him are found the worm, the brute, the man, the superman, the deva, the Brahma. Both criminal tendencies and saintly characteristics are dormant in him. He may either be a blessing or a curse to himself and others. In fact, man is a world by himself.
2) Whence? is our second question. How did man originate’?
Either there must be a beginning for man or there cannot be a beginning. Those who belong to the first school postulate a first cause, whether as a cosmic force or as an Almighty Being. Those who belong to the second school deny a first cause for, in common experience, the cause ever becomes the effect and the effect becomes the cause. In a circle of cause and effect a first cause is inconceivable. According to the former life has had a beginning; while according to the latter it is beginningless. In the opinion of some the conception of a first cause is as ridiculous as a round triangle.
According to the scientific standpoint, man is the direct product of the sperm and ovum cells provided by his parents. Scientists while asserting “Omne vivum ex vivo”--all life from life, maintain, that mind and life evolved from the lifeless.
Now, from the scientific standpoint, man is absolutely parent-born. As such life precedes life. With regard to the origin of the first protoplasm of life, or “colloid” (whichever we please to call it), scientists plead ignorance.
According to Buddhism, man is born from the matrix of action (kammayoni). Parents merely provide man with a material layer. As such being precedes being. At the moment of conception, it is Kamma that conditions the initial consciousness that vitalizes the foetus. It is this invisible Kammic energy generated from the past birth that produces mental phenomena and the phenomenon of life in an already extant physical phenomenon, to complete the trio that constitutes man.
Dealing with the conception of beings the Buddha states:
“Where three are found in combination, there a germ of life is planted. If mother and father come together, but it is not the mother’s period, and the ‘being-to-be born’ (gandhabba) is not present, then no germ of life is planted. If mother and father come together, and it is the mother’s period, but the ‘being-to-be-born’ is not present, then again, no germ of life is planted. If mother and father come together, and it is the mother’s period, and the ‘being-to-bc-born’ is also present, then, by the combination of these three, a germ of life is there planted.”
Here Gandhabba (= gantabba) refers to a suitable being ready to be born in that particular womb. This term is used only in this particular connection, and must not be mistaken for a permanent soul.
For a being to be born here a being must die somewhere. The birth of a being corresponds to the death of a being in a past life; just as, in conventional terms, the rising of the sun in one place means the setting of the sun in another place.
The Buddha states: “a first beginning of beings who, obstructed by ignorance and fettered by craving, wander and fare on, is not to be perceived.”
This life-stream flows ad infinitum as long as it is fed with the muddy waters of ignorance and craving. When these two are completely cut off, then only does the life-stream cease to flow; rebirth ends as in the case of Buddhas and Arahants. An ultimate beginning of this life-stream cannot be determined, as a stage cannot be perceived when this life force was not fraught with ignorance and craving.
The Buddha has here referred merely to the beginning of the life-stream of living beings. It is left to scientists to speculate on the origin and the evolution of the universe.
3) Whither? is our third question.
Where goes man?
According to ancient materialism which, in Pāli and Samskrit, is known as Lokāyata, man is annihilated after death, leaving behind him any force generated by him. “Man is composed of four elements. When man dies the earthy element returns and relapses into the earth; the watery element returns into the water; the fiery element returns into the fire; the airy element returns into the air, the senses pass into space.
Wise and fools alike, when the body dissolves. are cut off, perish, do not exist any longer. There is no other world. Death is the end of all. This present world alone is real.
The so-called eternal heaven and hell are the inventions of imposters.
Materialists believe only in what is cognizable by the senses. As such matter alone is real. The ultimate principles are the four elements — earth, water, fire and air. The self-conscious life mysteriously springs forth from them, just as the genie makes its appearance when Aladdin rubs his lamp. The brain secretes thought just as liver secretes bile.
In the view of materialists the belief in the other world, as Sri Radhakrishna states, “is a sign of mendaciousness, feminism, weakness, cowardice and dishonesty.”
According to Christianity there is no past for man. The present is only a preparation for two eternities of heaven and hell. Whether they are viewed as places or states man has for his future endless felicity in heaven or endless suffering in hell. Man is therefore not annihilated after death, but his essence goes to eternity.
“Whoever,” as Schopenhaeur says, “regards himself as having become out of nothing must also think that he will again become nothing; or that an eternity has passed before he was, and then a second eternity had begun, through which he will never cease to be, is a monstrous thought.”
The adherents of Hinduism who believe in a past and present do not state that man is annihilated after death. Nor do they say that man is eternalized after death. They believe in an endless series of past and future births. In their opinion the life-stream of man flows ad infinitum as long as it is propelled by the force of Kamma, one’s actions. In due course the essence of man may be reabsorbed into Ultimate Reality (Paramātma) from which his soul emanated.
Buddhism believes in the present. With the present as the basis it argues the past and future. Just as an electric light is the outward manifestation of invisible electric energy even so man is merely the outward manifestation of an invisible energy known as Kamma. The bulb may break, and the light may be extinguished, but the current remains and the light may be reproduced in another bulb. In the same way the Kammic force remains undisturbed by the disintegration of the physical body, and the passing away of the present consciousness leads to the arising of a fresh one in another birth. Here the electric current is like the Kammic force, and the bulb may be compared to the egg-cell provided by the parents.
Past Kamma conditions the present birth; and present Kamma, in combination with past Kamma, conditions the future. The present is the offspring of the past, and becomes in turn the parent of the future.
Death is therefore not the complete annihilation of man, for though that particular life span ended, the force which hitherto actuated it is not destroyed.
After death the life-flux of man continues ad infinitum as long as it is fed with the waters of ignorance and craving. In conventional terms man need not necessarily be born as a man because humans are not the only living beings. Moreover, earth, an almost insignificant speck in the universe, is not the only place in which he will seek rebirth. He may be born in other habitable planes as well. [6]
If man wishes to put and end to this repeated series of births, he can do so as the Buddha and Arahants have done by realizing Nibbāna, the complete cessation of all forms of craving.
Where does man go? He can go wherever he wills or likes if he is fit for it. If, with no particular wish, he leaves his path to be prepared by the course of events, he will go to the place or state he fully deserves in accordance with his Kamma.
4) Why? is our last question.
Why is man? Is there a purpose in life? This is rather a controversial question.
What is the materialistic standpoint? Scientists answer:
“Has life purpose? What, or where, or when?Out of space came Universe, came Sun,Came Earth, came Life, came Man, and more must come.But as to Purpose: whose or whence? Why, None.”
As materialists confine themselves purely to sense-data and the present material welfare ignoring all spiritual values, they hold a view diametrically opposite to that of moralists. In their opinion there is no purposer — hence there cannot be a purpose. Non-theists, to which category belong Buddhists as well, do not believe in a creative purposer.
“Who colours wonderfully the peacocks, or who makes the cuckoos coo so well?” This is one of the chief arguments of the materialists to attribute everything to the natural order of things.
“Eat, drink, and be merry, for death comes to all, closing our lives,” appears to be the ethical ideal of their system. In their opinion, as Sri Radhakrishna writes: “Virtue is a delusion and enjoyment is the only reality. Death is the end of life. Religion is a foolish aberration, a mental disease. There was a distrust of everything good, high, pure, and compassionate. The theory stands for sensualism and selfishness and the gross affirmation of the loud will. There is no need to control passion and instinct, since they are nature’s legacy to men. “
Sarvadarsana Sangraha says:
“While life is yours, live joyously,None can escape Death’s searching eye;When once this frame of ours they burn,How shall it e’er again return? [8]”
“While life remains let a man live happily, let him feed on ghee even though he runs in debt.”
Now let us turn towards science to get a solution to the question “why.”
It should be noted that “science is a study of things, a study of what is and that religion is a study of ideals, a study of what should be.”
Sir J. Arthur Thompson maintains that science is incomplete because it cannot answer the question why.
Dealing with cosmic Purpose, Bertrand Russell states three kinds of views — theistic, pantheistic, and emergent. “The first”, he writes, “holds that God created the world and decreed the laws of nature because he foresaw that in time some good would be evolved. In this view purpose exists consciously in the mind of the Creator, who remains external to His creation.
“In the ‘pantheistic’ form, God is not external to the universe, but is merely the universe considered as a whole. There cannot therefore be an act of creation, but there is a kind of creative force in the universe, which causes it to develop according to a plan which this creative force may be said to have had in mind throughout the process.
“In the ’emergent’ form the purpose is more blind. At an earlier stage, nothing in the universe foresees a later stage, but a kind of blind impulsion leads to those changes which bring more developed forms into existence, so that, in some rather obscure sense, the end is implicit in the beginning. [9]”
We offer no comments. These are merely the views of different religionists and great thinkers.
Whether there is a cosmic purpose or not a question arises as to the usefulness of the tapeworm, snakes, mosquitoes and so forth, and for the existence of rabies. How does one account for the problem of evil? Are earthquakes, floods, pestilences, and wars designed?
Expressing his own view about Cosmic Purpose, Russell boldly declares: “Why in any case, this glorification of man? How about lions and tigers? They destroy fewer animals or human lives than we do, and they are much more beautiful than we are. How about ants? They manage the Corporate State much better than any Fascist. Would not a world of nightingales and larks and deer be better than our human world of cruelty and injustice and war?
The believers in cosmic purpose make much of our supposed intelligence, but their writings make one doubt it. If I were granted omnipotence, and millions of years to experiment in, I should not think Man much to boast of as the final result of all my efforts. “
What is the purpose of life according to different religions?
According to Hinduism the purpose of life is “to be one with Brahma” or “to be re-absorbed in the Divine Essence from which his soul emanated.”
According to Judaism, Christianity and Islam, it is “to glorify God and to enjoy Him forever.”
Will an average person of any religion be prepared to give up his earthly life, to which he tenaciously clings, for immortality in their ultimate havens of peace?
Very doubtful, indeed!
* * *
Now, how does Buddhism answer the question “why?”
Buddhism denies the existence of a Creator. As such from a Buddhist standpoint there cannot be a fore-ordained purpose. Nor does Buddhism advocate fatalism, determinism, or pre-destination which controls man’s future independent of his free actions. In such a case freewill becomes an absolute farce and life becomes purely mechanistic.
To a large extent man’s actions are more or less mechanistic, being influenced by his own doings, upbringing, environment and so forth. But to a certain extent man can exercise his freewill. A person, for instance, falling from a cliff will be attracted to the ground just as an inanimate stone would. In this case he cannot use his freewill although he has a mind unlike the stone. If he were to climb a cliff, he could certainly use his freewill and act as he likes. A stone, on the contrary, is not free to do so of its own accord. Man has the power to choose between right and wrong, good and bad. Man can either be hostile or friendly to himself and others. It all depends on his mind and its development.
Although there is no specific purpose in man’s existence, yet man is free to have some purpose in life.
What, therefore, is the purpose of life?
Ouspensky writes “Some say that the meaning of life is in service, in the surrender of self, in self-sacrifice, in the sacrifice of everything, even life itself. Others declare that the meaning of life is in the delight of it, relieved against ‘the expectation of the final horror of death.’ Some say that the meaning of life is in perfection, and the creation of a better future beyond the grave, or in future life for ourselves. Others say that the meaning of life is in the approach to non-existence; still others, that the meaning of life is in the perfection of the race, in the organization of life on earth; while there are those who deny the possibility of even attempting to know its meaning.”
Criticising all these views the learned writer says:–“The fault of all these explanations consists in the fact that they all attempt to discover the meaning of life outside of itself, either in the nature of humanity, or in some problematical existence beyond the grave, or again in the evolution of the Ego throughout many successive incarnations — always in something outside of the present life of man. But if instead of thus speculating about it, men would simply look within themselves, then they would see that in reality the meaning of life is not after all so obscure. It consists in knowledge. “
In the opinion of a Buddhist, the purpose of life is Supreme Enlightenment (Sambodhi), i.e. understanding of oneself as one really is. This may be achieved through sublime conduct, mental culture, and penetrative insight; or in other words, through service and perfection.
In service are included boundless loving-kindness, compassion, and absolute selflessness which prompt man to be of service to others. Perfection embraces absolute purity and absolute wisdom.
Features
Sri Lanka’s vanishing wetlands put elusive otter under growing threat
The world marked World Otter Day 2026 recently. Conservationists are warning that Sri Lanka’s rapidly disappearing wetlands, polluted waterways and unplanned development are placing increasing pressure on one of the island’s most elusive freshwater predators, the Eurasian otter (Lutra lutra).
The species, locally known as “Diya Balla”, is the only otter found in Sri Lanka and is regarded as a key indicator of healthy freshwater ecosystems. Yet despite its ecological importance, experts say the animal remains poorly studied and largely overlooked in national conservation planning.
Naturalist and conservationist Chaminda Jayasekara, who has spent years documenting otters in Sri Lanka, said the species is facing mounting environmental pressures across the island.
Speaking to The Island, Jayasekara said habitat destruction, chemical pollution, road kills, sand mining, and increasing human disturbance are fragmenting the waterways on which otters depend.
“Otters are extremely sensitive animals. When wetlands are degraded or rivers become polluted, they disappear very quickly. Their survival is directly linked to the health of freshwater ecosystems,” he said.
Jayasekara, who specialised in MSc Environmental Management at the University of Hertfordshire, noted that while the species has been recorded across Sri Lanka’s wet zone, dry zone and coastal wetlands, scientific data on population numbers and distribution remain limited.
According to him, the decline of wetlands has become one of the most serious environmental issues facing Sri Lanka. Marshes, mangroves, irrigation tanks and riverine habitats are increasingly being altered by urban expansion, tourism infrastructure, encroachment and agricultural runoff.
He warns that the loss of these habitats not only threatens otters, but also weakens flood control systems, freshwater security and biodiversity resilience at a time when climate-related disasters are becoming more frequent.
Jayasekara said otters play a vital ecological role by helping maintain balanced fish populations and healthy aquatic ecosystems.
“When otters thrive, it tells us the river system is functioning properly. Their presence is a sign that water quality, fish diversity and habitat conditions remain healthy,” he explained.
One of the best-known locations for otter sightings in Sri Lanka is Aranga Pond, within the Horton Plains National Park, where the species has adapted to the island’s cold montane ecosystem.
However, conservationists stress that even protected areas are not immune to broader environmental degradation occurring outside park boundaries.
Jayasekara’s own work on otters gained prominence through long-term conservation efforts at Jetwing Vil Uyana, where a former degraded chena landscape was restored into a functioning wetland ecosystem.
The restored habitat eventually attracted Eurasian otters, fishing cats, grey slender lorises and numerous wetland bird species.
Over 14 years, Jayasekara carried out field observations, camera trapping and awareness programmes involving hotel staff, surrounding schools and local communities.
“What happened at Vil Uyana clearly showed that habitat restoration works. If degraded ecosystems are given time to recover, wildlife can return naturally,” he said.
He added that wetland restoration should become a central component of Sri Lanka’s environmental policy, particularly as climate change intensifies droughts, floods and biodiversity loss.

Chaminda collecting scat for research purposes in Sigiriya
He says wetlands are among the planet’s most productive ecosystems, functioning as natural water filters and carbon sinks while providing breeding grounds for fish, amphibians and aquatic mammals.
Yet globally, wetlands are disappearing at an alarming rate, and Sri Lanka is no exception.
Conservation groups have repeatedly warned that illegal waste disposal, pesticide contamination and poorly planned infrastructure projects are severely affecting freshwater ecosystems throughout the country.
Jayasekara also highlighted the importance of stronger environmental education and community participation in conservation.
“Awareness is still very limited. Many people living close to wetlands do not realise the ecological importance of otters or the threats they face,” he said.
According to him, involving local communities in conservation monitoring is essential if Sri Lanka hopes to safeguard the species in the long term.
He also pointed to the growing international interest in otter conservation.
In November 2025, Jayasekara represented Sri Lanka at the International Eurasian Otter Conservation Workshop held at Colchester Zoo and organised by the International Otter Survival Fund.
The workshop brought together nearly 100 researchers, conservationists and wildlife experts from 33 countries to discuss emerging threats facing Eurasian otter populations.
Jayasekara presented Sri Lanka’s experience under the theme Rewilding Through Hospitality, focusing on how habitat restoration and sustainable tourism practices at Vil Uyana contributed to otter conservation.
“The international response was extremely encouraging. Many delegates were surprised that a tourism property in Sri Lanka had quietly carried out wetland conservation work for more than a decade,” he said.
Discussions at the workshop also examined wider environmental concerns including river pollution, declining fish stocks, illegal killings and habitat fragmentation affecting otter populations across Europe and Asia.
New conservation technologies such as AI-assisted wildlife tracking and environmental DNA surveys were also highlighted as emerging tools for monitoring elusive species.
Jayasekara said Sri Lanka urgently requires more scientific surveys, stronger environmental law enforcement and greater investment in freshwater conservation research.
He warned that unless wetlands and waterways are protected, several lesser-known freshwater species could face severe decline in the coming decades.
Environmentalists say otter conservation should not be viewed in isolation but as part of a broader effort to protect entire freshwater ecosystems that millions of Sri Lankans depend on for drinking water, irrigation and livelihoods.
He further noted that healthy wetlands also strengthen climate resilience by absorbing floodwaters, reducing soil erosion and supporting groundwater recharge.
As Sri Lanka experiences increasingly erratic weather patterns linked to climate change, conservationists argue that protecting wetlands is becoming both an ecological and economic necessity.
Jayasekara believes Sri Lanka still has an opportunity to become a regional example in balancing tourism, biodiversity conservation and habitat restoration.
“The otter teaches us an important lesson,” he said. “If rivers are protected and wetlands are respected, nature has an incredible ability to recover.”
This year’s observance of World Otter Day 2026 is, therefore, serving not only as a celebration of one of the world’s most charismatic mammals, but also as a reminder of the urgent need to conserve the fragile freshwater ecosystems upon which both wildlife and human communities ultimately depend.

Eurasian otter
By Ifham Nizam
Features
Malaiyaha Tamil people: Healing the Oldest Wound of Independence
In their Vesak messages this year, President Anura Kumara Dissanayake and Prime Minister Harini Amarasuriya highlighted the values of reconciliation, coexistence and justice as essential to Sri Lanka’s future. President Dissanayake emphasised that Buddhism’s teachings remain deeply relevant to contemporary society and described Vesak as a symbol of “mutual understanding, unity and coexistence among all communities” and of reconciliation itself. Prime Minister Amarasuriya similarly called for the building of a society in which justice is assured to all irrespective of caste, race or religion. These messages were not merely religious aspirations, they were a direct challenge to the most serious failures in Sri Lanka’s post-independence history. These include the three-decade-long war, its human rights violations and the inability to implement a political solution.
These have been and continue to be the challenges that have prevented Sri Lanka from reaching its full potential. Added to this have been the persistence of social and economic inequalities that continue to marginalise communities at the bottom of the social hierarchy. One of the most enduring examples of such injustice is the experience of the Malaiyaha Tamil community. The scale of the original exclusion is worth understanding clearly. According to the 1946 Census, the Malaiyaha Tamil community numbered approximately 780,600 persons and constituted 11.73 percent of the country’s population making them the second largest ethnic community, larger than the Sri Lankan Tamil community who numbered 733,700 or 11.02 percent of the population at the time
The denial of citizenship and voting rights to the Malaiyaha Tamil community was the first major injustice inflicted on an ethnic minority in post-independence Sri Lanka. The consequences were devastating and long-lasting. A community that had contributed enormously to the country’s economy through its labour on the plantations was excluded from political participation and denied basic rights. This was a political and moral failure that cast a long shadow over the country’s post-independence history. Responsibility for that injustice needs to be shared widely. Political leaders across ethnic lines failed to resist it. The result was the marginalisation of a community whose contribution to national prosperity far exceeded the recognition it received. Today, nearly eight decades later, Sri Lanka has an opportunity to correct that historic wrong but only if economic reform is matched by genuine social inclusion.
Longstanding Grievances
The NPP government has repeatedly acknowledged the need to address the longstanding grievances of the Malaiyaha Tamil people. In its election manifesto, the NPP pledged to improve living conditions in plantation areas, strengthen land and housing rights, ensure equal access to education and public services, and integrate plantation communities more fully into national development. The NPP’s Nuwara Eliya Declaration of 2023 similarly recognised that the plantation community had suffered generations of exclusion and promised measures to address disparities in housing, land ownership, infrastructure, education and economic opportunity. The need for such action is plain to see. While citizenship issues have largely been resolved over time, the socio-economic consequences of decades of exclusion remain deeply entrenched and continue to shape daily life in plantation communities. A conference organised by the Institute of Social Development to mark International Tea Day on May 21 at the BMICH brought out this and many other salient issues. Headed by P Muthulingam the organisation has advocated for the rights of the Malaiyaha Tamil people for the past 35 years to be equal citizens who enjoy social and economic justice.
The central problem facing many plantation workers is the low level of income they receive. Daily wages remain among the lowest in the country relative to the difficulty and intensity of the work. Plantation labour continues to depend heavily on methods that have changed little over generations. Productivity remains low compared to competing tea-producing countries — not because workers lack capability, but because sustained investment in their welfare, skills and economic mobility has been withheld. Workers consequently remain trapped in a cycle of low wages and limited economic mobility. Their housing situation compounds these difficulties. Many plantation families continue to live in housing owned either by plantation companies or the state. Lack of secure ownership limits their ability to accumulate assets, access credit or make independent decisions regarding their future. When Cyclone Ditwah damaged plantation housing, it exposed the inability of those living in that housing to access state compensation as they did not own the housing in which they lived.
The problems extend beyond the central highlands. Plantation workers living in private estates and smallholdings in other parts of the country face similar challenges. A recent Amnesty International report documented serious abuses affecting Malaiyaha Tamil workers in private tea estates in the Southern Province. These include wage withholding, debt dependency, restrictions on movement and intimidation and practices the report argued correspond to internationally recognised indicators of forced labour. These findings are not peripheral. They reveal that the structural exclusion of the Malaiyaha Tamil community is not a relic of the past but an active, ongoing condition. Economic vulnerability and social marginalisation continue to leave many plantation workers without effective protection or access to justice. It is against this backdrop that the government’s recent plantation reform initiative assumes special significance.
Second Phase
The government has announced the second phase of a programme to make underutilised plantation lands and assets available for investment. The objective is to transform underperforming assets into productive enterprises capable of generating employment, attracting investment and revitalising regional economies. The programme seeks to modernise the plantation sector, improve productivity and create new opportunities in tourism, renewable energy and export-oriented industries. These objectives are necessary and welcome. However, economic reform alone will not be sufficient and Sri Lanka’s own history provides the warning. Previous rounds of plantation modernisation pursued productivity gains without addressing the structural disempowerment of the people at the centre of the industry. The result was investment that generated wealth without distributing it. The workers who produced the wealth were once again treated as labour inputs rather than as beneficiaries. If the current reform follows the same logic, it risks reproducing the same failure.
For reform to succeed, plantation workers must be recognised not merely as a labour force but as stakeholders with rights, aspirations and a legitimate claim to share in the benefits of development. Housing ownership, secure land tenure, quality education, vocational training and entrepreneurship need to be built into the reform process from the outset. The government’s commitments to the Malaiyaha Tamil community therefore need to be incorporated into every stage of the reform process. On the contentious question of land, the government should consider establishing an independent national land commission. Such a body should include respected government officials, professionals and representatives from all ethnic and religious communities. It should review land policy comprehensively, develop transparent principles for allocation and use, ensure fairness in decision making and provide a trusted mechanism for resolving disputes. A credible land commission would help build public confidence that land reforms are being undertaken in the national interest rather than for the benefit of particular groups.
The correction of historic injustices should not be viewed as a concession to one community. It should be understood as an investment in national unity, because societies do not become stronger by maintaining the exclusion of those they have wronged. On the contrary, they become stronger by ending it. The first great injustice committed against an ethnic minority after independence cannot be undone. But its consequences can be addressed, and doing so would strengthen reconciliation, enhance social cohesion and bring Sri Lanka closer to the vision of a country in which all communities live with equal dignity and equal hope. This is what the Vesak messages of the President and Prime Minister promised. The plantation reform now underway is the moment to make good on that promise not in words alone, but in sustained policy that endures beyond any single government and reaches the people who have waited longest for it.
by Jehan Perera
Features
IMF relief is not economic recovery: Sri Lanka’s real test begins now
The IMF’s latest decision to release approximately US$695 million to Sri Lanka provides an important measure of financial relief, but it should not be mistaken for full economic recovery. While the approval reflects progress in stabilisation, fiscal discipline, and reform implementation, the country still faces deep structural weaknesses, social pressures, and external risks. The real test begins now: whether Sri Lanka can convert this temporary breathing space into lasting reform, productive growth, stronger institutions, and national resilience. This moment should not be used for political celebration, but for serious national reflection and responsible action. Sri Lanka must now resolve to support a clear policy direction, a practical reform programme, and a long-term national development path — not merely an individual, a party, or a political camp.
1. IMF Relief: A Necessary Step, but Not a Final Solution
The IMF Executive Board recently completed the combined Fifth and Sixth Reviews under Sri Lanka’s Extended Fund Facility, allowing the country immediate access to SDR 508 million, approximately US$695 million. This decision represents an important step in Sri Lanka’s ongoing economic recovery process following the severe crisis that led to sovereign debt default, shortages of essential goods, high inflation, and the collapse of foreign reserves in 2022.
However, this decision must be understood with great sensitivity. IMF relief is not the same as full economic recovery. It gives Sri Lanka temporary breathing space, helps rebuild a certain level of international confidence, and supports the continuation of the reform programme. However, this relief is not a magic solution that can automatically resolve the country’s deep-rooted economic problems. Fundamental challenges such as the debt burden, weak productive capacity, low export earnings, poor public revenue performance, weak fiscal management, excessive dependence on imports, corruption, and inefficient state-owned enterprises still remain unresolved. Addressing these challenges requires domestic reforms, disciplined policies, stronger production and export capacity, and a long-term national development programme. Therefore, the IMF decision should not be treated as a political victory or as proof of complete economic success. Rather, it should be seen as a reminder that Sri Lanka still has a long and difficult journey ahead.
2. Sri Lanka’s Progress Recognised by the IMF and Its Limits
The IMF’s approval indicates that Sri Lanka has made progress in several important areas. Inflation has been brought under control compared to the extreme levels experienced during the crisis. Foreign reserves have improved, the exchange rate has shown greater stability, and fiscal management has become more disciplined. The government has also continued to implement reforms in taxation, public finance, energy pricing, and debt restructuring.
According to the IMF assessment, performance under the programme has generally been strong. Several quantitative performance targets have been met, while many structural benchmarks have either been achieved or implemented with some delay. This shows that Sri Lanka has remained broadly committed to the reform path agreed under the IMF-supported programme.
Yet this progress remains fragile. Stability achieved through external support must now be converted into genuine economic strength.
3. Conditions and Responsibilities Attached to the IMF Programme
IMF support does not come merely as financial relief; it comes with a set of important reform conditions and responsibilities that Sri Lanka must fulfil. Key among them are maintaining fiscal discipline, improving government revenue, continuing cost-reflective pricing for fuel and electricity, strengthening public financial management, restructuring state-owned enterprises, protecting institutional independence, and preventing the accumulation of new external payment arrears.
The main objective of these conditions is to restore macroeconomic stability, strengthen fiscal credibility, and rebuild international confidence in Sri Lanka. However, these reforms also carry social and political consequences. Higher taxes, market-based utility pricing, and strict expenditure controls can place a heavy burden on ordinary citizens, especially low-income families, small businesses, pensioners, and salaried workers. Therefore, in implementing reforms, economic discipline alone is not enough. Fairness, transparency, and social sensitivity towards vulnerable groups must also be treated as essential priorities.
4.The Impact of IMF Conditions on People and the Economy
One major social consequence of the IMF programme is the increased pressure it can place on household incomes and living standards. When electricity, fuel, and other essential services are priced on a cost-recovery basis, people may have to face a higher cost of living. Although such reforms are necessary to reduce the losses of state-owned enterprises and maintain fiscal discipline, they can weaken the purchasing power of ordinary citizens if strong social protection programmes are not in place.
Another important consequence is the pressure placed on the operating costs and stability of small and medium-sized enterprises. Higher taxes, increased utility costs, fuel and electricity expenses, and the rising cost of borrowing can affect business survival, job creation, and new investment decisions. If reforms are implemented without sufficient attention to production, exports, and small businesses, the country may achieve short-term fiscal stability, but long-term economic growth could remain weak.
There is also a political risk that cannot be ignored. If people feel that the burden of reform is not being shared fairly, reform fatigue and public frustration may emerge. If ordinary citizens are expected to make sacrifices while corruption, waste, and political privileges continue, public confidence in the reform process will decline. Therefore, for IMF-supported reforms to succeed, fairness, transparency, and social sensitivity must be firmly ensured alongside economic discipline.
5. The Real Test Before Sri Lanka
Sri Lanka’s real test begins now. Beyond temporary financial relief, the country must now prove that it can build a strong economy that generates income and can withstand external shocks. Therefore, our objective should not be limited to securing the next IMF tranche. While an IMF tranche may provide short-term breathing space, it does not guarantee long-term economic independence or stability. The real objective should be to create an economy that does not have to return to the IMF repeatedly during every crisis, but can stand on its own productive strength, export earnings, and fiscal discipline.
This requires fiscal discipline. However, discipline alone is not enough; economic growth is also necessary. Taxation is necessary. But increasing taxes alone is not a solution; production, investment, and exports must also be expanded. Debt restructuring is necessary. But beyond reducing the debt burden, Sri Lanka must also build an economic foundation that does not depend excessively on borrowing in the future. Sacrifices may be asked of the people. But for those sacrifices to be fair, accountability, transparency, and exemplary conduct from leaders are also essential.
Economic recovery cannot be sustained in the long term through financial assistance alone. Such support can provide breathing space during a crisis, but a country is rebuilt on the strength of its own institutions, productive capacity, export competitiveness, and public trust. Therefore, what Sri Lanka needs today is strong institutions, income-generating industries, a broader export base, food security, energy security, and a system of governance that people can trust.
6. Policy Priorities for Sustainable Recovery
Sri Lanka must now move from crisis management to national transformation. First, fiscal discipline should continue, but it must be fair. Revenue mobilisation should not rely only on increasing taxes on the same groups of people. The tax base must be broadened, tax administration must be improved, and tax evasion must be reduced.
Second, social protection must be strengthened. The most vulnerable groups should be protected through well-targeted assistance. Reforms will be more acceptable if people feel that the poor, elderly, disabled, and low-income families are not abandoned.
Third, state-owned enterprise reform should be carried out with transparency and public accountability. The objective should not merely be privatisation, but efficiency, professionalism, financial discipline, and better service delivery.
Fourth, Sri Lanka must prioritise export-led growth. The country cannot build a stable future by depending mainly on borrowing, remittances, and consumption. Agriculture, tourism, manufacturing, IT services, logistics, education, and value-added exports must become central pillars of national development.
Fifth, governance reform is essential. Without reducing corruption, political interference, wasteful expenditure, and weak implementation, no IMF programme can create lasting recovery. Economic reform and governance reform must move together.
7. From Temporary Relief to Lasting Recovery
The IMF decision gives Sri Lanka an important opportunity. It provides the country with space to strengthen economic stability, rebuild international confidence, and move forward with essential reforms. However, it is not a guarantee of success. It is only a step that gives the country some breathing space. It is now Sri Lanka’s responsibility to use that space wisely, with discipline and accountability to the people.
The country must now decide whether it will continue the old cycle of crises, debt, temporary relief, and political blame, or whether it will build a new national programme based on discipline, productive capacity, fairness, and accountability.
At this moment, true success cannot be measured by the amount of money received. It must be measured by whether Sri Lanka can build an economy that produces more, exports more, saves more, is governed better, and protects its people more effectively. The real victory is not receiving IMF relief, but building a strong national economy that will not depend excessively on such relief in the future.
Public Appeal: Let Us Choose a Programme, Not a Personality
This US$695 million will not solve every problem in our country. It may provide temporary financial relief and support the continuation of reforms, but it cannot replace the hard work required to build a productive, disciplined, inclusive, and self-reliant economy.
Therefore, this is the right time for all Sri Lankans to rise above narrow political loyalties and support a clear policy direction, a practical reform programme, and a long-term national development agenda — not merely an individual, a party, or a political camp. What Sri Lanka needs today is not the victory of a personality, but the victory of a responsible national programme that can restore confidence, protect the vulnerable, promote production, strengthen exports, ensure accountability, and secure a better future for the next generation. The question before us is simple but decisive: are we ready to make that choice?
by Prof. Ranjith Bandara,
PhD (Qld.,)
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