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Understanding Nirvana

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By N. A. de S. Amaratunga

What is meant by understanding Nirvana here is the ability to describe its nature using the words in the languages we use and certainly not its realization or attainment. As Nirvana has been interpreted in different ways by different scholars, both ancient and modern, it would be an interesting subject for readers to take up in a useful discussion. Nirvana is the ultimate religious experience in Buddhism. In this respect it is similar to the God in theistic religions but the similarity stops there. In theistic religions the ultimate religious experience is intimately bound with God and in order to reach the goal one is required to believe in God and lead a pious life and by the grace of God one could enter His kingdom which is the final goal. In Buddhist religious experience where the final goal is Nirvana there is no external factor, similar to God, involved in the process. The Buddha is not involved, he only shows the path and one has to go along the path by one’s own effort.

Nirvana could be understood in terms of the Four Noble Truths which could be a very simple way of looking at it. The first truth states that there is suffering in life, the second truth states that greed is the cause of suffering, the third says the solution is to get rid of greed and the fourth gives the method of getting rid of greed. The simplest explanation of Nirvana therefore could be the status of the mind which has spewed out greed, aversion and delusion.

Further insight into the matter could be gained by an examination of the method adopted to get rid of the defilements ‘loba, dvesha, moha’ and attain Nirvana. In this regard Buddhism analyses the psychology of attachment in relation to these defilements. These defilements could have three levels of existence; dormant level, awakened level and active level (Visuddimagga). A craving for acquisition of material wealth for instance, may be present in the mind in a dormant level unknown to the person. When the person observes acquisition of material wealth in the society around him the dormant craving would grow into the awakened level due to temptation and if it gains further in strength and grows into the active level the person may take action to acquire material wealth. This desire could become insatiable, with no limit to the craving for more and more material wealth. This person has developed an attachment to material wealth. Material wealth is characterized by impermanence and therefore could cause suffering. Buddhist Meditation attempts to eradicate the insatiable craving for material wealth or any other such craving in all their three levels of existence including the dormant level.

Buddha has shown how eradication of craving for material wealth could be done by the practice of moral life in three stages; ‘Seela, Samadhi, Prangna’ or virtue, concentration, and wisdom. First it attempts to control the physical manifestation (the third level) of the desire for material wealth by ‘Seela’. The practice of ‘Seela’ would enable the person to put a stop to the physical acquisition of material wealth, give it away as alms (dhana) and thus control the attachment to it. Next the awakened state (the second level) of this desire and the feeling of attachment to material wealth which exists in the mind is controlled by the practice of ‘Samadhi’. Then the attempt is made to eradicate the dormant state (the first level) of this desire harboured in the mind by achieving ‘Prangna’. Though the whole method consists of three steps, it is not practiced in sequential stages but in concurrence. Yet it must be said that one cannot develop ‘Samadhi’ without practicing ‘Seela’ and similarly ‘Prangna’ cannot be attempted in isolation without performing the other two practices. Further, unless the dormant level of a defilement which resides in the mind is rooted out the process is not complete and it could recur. This could be done only by insight meditation as described in ‘Sathipattana sutta’. All three defilements; ‘loba, dvesha, moha’ in their various forms could be got rid of by this method.

It is obvious that attaining Nirvana requires a huge effort as evident by the effort and time taken by the Buddha to achieve his goal. Of course, the Buddha had a lot of work to do as he had to find something that was not known before. Those who follow him know what it involves and the path they have to follow. It involves purification and cleansing of the mind and training of the mind to concentrate on ridding itself of defilements. The mind is trained to avoid grasping what is perceived by the senses and the mind and also to stop the influx of feelings of craving, aversion and delusion. When the mind is totally detached from what is perceived, it is not affected by the impermanent nature of the object, its decay and demise and as a result there is no suffering.

As mentioned earlier, attainment of Nirvana involves a ‘pragna’ or wisdom component. This is defined as gaining of a higher knowledge and this higher knowledge is defined as ‘knowledge of things as they actually are’ (‘yathabhutagnana’). Impermanence in itself is not a problem but it becomes a problem when it is considered as permanence. In higher knowledge the perception of reality is corrected and the realization dawns that the world and everything in it are characterized by impermanence, sorrow and non-self.

However, if we attempt to delve deeper into this matter, it becomes more complex particularly with regard to the nature of the person who has attained ‘Nirvana’. The question may be asked, how a person who has categorically changed the nature of his mind be different from other persons. In Buddhism the person is composed of the five aggregates; ‘rupa, vedana, sangna, sankara, vignana’. Four of these five are functions of the mind and as the mind has undergone change in Nirvana, what happens to these aggregates is important. Buddha who had attained Nirvana was asked whether he still is identified with these five aggregates or whether he is distinct and separate from them. Buddha’s answer was he is neither identified with nor distinct and separate from them (Samyuttanikaya). This answer resulted in the assertion that Nirvana and Buddha are beyond the realm of our world and they are therefore transcendental phenomena.

Those who argue against this idea say that what is meant by not being identified with the five aggregates is that there is no attachment to the five aggregates. Attachment to the five aggregates causes self-appropriation which manifests in three ways; “this I am”, “this is myself” and “this is mine”. Cessation of the three-fold appropriation is achieved by the opposite process of self-negation; “this I am not”, “this is not myself” and “this is not mine”. In Nirvana self-appropriation ceases completely.

There are other similar issues that make people wonder whether Nirvana is beyond this world. Buddha was asked by Vacchagotta where Thathagatha would be born after death. The answer was that the question does not apply. Then he was asked whether he would not be born. Again the answer was that the question would not apply. Then the question was asked whether he is both born and not born and when the answer was the same the question was asked whether he is neither born nor not born. The answer was similar (Majjimanikaya). When Vacchagotta appeared to be disappointed Buddha spoke about the burning flame that disappears when the fuel is burnt out. The question where did the flame go does not arise. Buddha said when craving, aversion and delusion are spewed out, ‘samsara’ and suffering are rooted out like the fire.

The controversy has not been settled and even contemporary scholars differ on this issue. Some (DJ Kalupahana, A Tillakaratne) seem to hold the view that Nirvana and Thathgatha are not transcendental while others (KN Jayathilake, Bikkhu Bodhi) think they are to some degree above the realm of our world.

The relevance of the above discussion is that lay people like us, instead of getting into controversy about Buddhism and Nirvana, should attempt to mould our lives according to the reality that the Dhamma teaches us, the reality of impermanence and try to be as less grasping as possible which is the lesson that Nirvana teaches us.



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Fractious West facing a more solidified Eastern opposition

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An Iranian attack on a neighbouring Gulf state. Image courtesy BBC.

Going forward, it is hoped that a reported ceasefire agreement between the US and Iran would provide a basis for a degree of stability in the Middle East and pave the way for substantive peace talks between the powers concerned. The world is compelled to fall back on hope because there is never knowing when President Donald Trump would change his mind and plans on matters of the first importance. So erratic has he been.

Yet, confusion abounds on who has agreed to what. The US President is on record that a number of conditions put forward by him to Iran to deescalate tensions have been accepted by the latter, whereas Iran is yet to state unambiguously that this is so. For instance, the US side claims that Iran has come clear on the point that it would not work towards acquiring a nuclear weapons capability, but there is no official confirmation by Iran that this is so. The same goes for the rest of the conditions.

Accordingly, the peace process between the US and Iran, if such a thing solidly exists, could be said to be mired in uncertainty. Nevertheless, the wider publics of the world are bound to welcome the prospects of some sort of ceasing of hostilities because it would have the effect of improving their economic and material well being which is today under a cloud.

However, questions of the first magnitude would continue to bedevil international politics and provide the breeding ground for continued tensions between East and West. Iran-US hostilities helped highlight some of these divisive issues and a deescalation of these tensions would not inevitably translate into even a temporary resolution of these questions. The world community would have no choice but to take them up and work towards comprehending them better and managing them more effectively.

For example, there are thorny questions arising from the Treaty on the Non-Proliferation of Nuclear Weapons (NPT). Essentially, this treaty bans the processing and use of nuclear weapons by states but some of the foremost powers are not signatories to it.

Moreover, the NPT does not provide for the destroying of nuclear arsenals by those signatory states which are already in possession of these WMDs. Consequently, there would be a glaring power imbalance between the latter nuclear-armed states and others which possess only conventional weapons.

Such a situation has grave implications for Iran’s security, for instance. The latter could argue, in view of the NPT restrictions, that the US poses a security threat to it but that it is debarred by the Treaty from developing a nuclear arms capability of its own to enable it to match the nuclear capability of the US. Moreover, its regional rival Israel is believed to possess a nuclear weapons capability.

Accordingly, a case could be made that the NPT is inherently unfair. The US would need to help resolve this vexatious matter going forward. But if it remains, US-Iran tensions would not prove easy to resolve. The same goes for Iran-Israeli tensions. Consequently, the Middle East would remain the proverbial ‘powder keg’.

Besides the above issues, the world has ample evidence that it could no longer speak in terms of a united NATO or West. Apparently, there could be no guarantee that US-NATO relations would remain untroubled in future, even if the current Iran-US standoff is peacefully resolved. US-NATO ties almost reached breaking point in the current crisis when the US President called on its NATO partners, particularly Britain, to help keep open the Hormuz Straits for easy navigation by commercial vessels, militarily, on seeing that such help was not forthcoming. Such questions are bound to remain sore points in intra-Western ties.

In other words, it would be imperative for the US’ NATO partners to help pull the US’ ‘chestnuts out of the fire’ going ahead. The question is, would NATO be willing to thus toe the US line even at the cost of its best interests.

For the West, these fractious issues are coming to the fore at a most unpropitious moment. The reality that could faze the West at present is the strong opposition shown to its efforts to bolster its power and influence by China and Russia. Right through the present crisis, the latter have stood by Iran, materially and morally. For instance, the most recent Security Council resolution spearheaded by the US which was strongly critical of Iran, was vetoed by China and Russia.

Accordingly, we have in the latter developments some marked polarities in international politics that could stand in the way of the West advancing its interests unchallenged. They point to progressively intensifying East-West tensions in international relations in the absence of consensuality.

It is only to be expected that given the substance of international politics that the West would be opposed by the East, read China and Russia, in any of the former’s efforts to advance its self interests unilaterally in ways that could be seen as illegitimate, but what is sorely needed at present is consensuality among the foremost powers if the world is to be ‘a less dangerous place to live in.’ Minus a focus on the latter, it would be a ‘no-win’ situation for all concerned.

It would be central to world stability for International Law to be upheld by all states and international actors. Military intervention by major powers in the internal affairs of other countries remains a principal cause of international mayhem. Both East and West are obliged to abide scrupulously with this principle.

From the latter viewpoint, not only did the West err in recent times, but the East did so as well. Iran, for instance, acted in gross violation of International Law when it attacked neighbouring Gulf states which are seen as US allies. Neither Iran nor the US-Israel combine have helped in advancing international law and order by thus taking the law into their own hands.

Unfortunately, the UN has been a passive spectator to these disruptive developments. It needs to play a more robust role in promoting world peace and in furthering consensual understanding among the principal powers in particular. The need is also urgent to advance UN reform and render the UN a vital instrument in furthering world peace. The East and West need to think alike and quickly on this urgent undertaking.

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Science-driven health policies key to tackling emerging challenges — UNFPA

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Dr. Dayanath Ranatunga

Marking World Health Day on April 7, health experts have called for a stronger commitment to science-based decision-making to address increasingly complex and evolving health challenges in Sri Lanka and beyond.

Dr. Dayanath Ranatunga, Assistant Representative of the United Nations Population Fund, stressed that health is no longer confined to hospitals or traditional medical systems, but is shaped by a broad spectrum of social, environmental, and technological factors.

“This year’s theme, ‘Together for Health. Stand with Science,’ reminds us that science is not only for laboratories or policymakers. It is a way of thinking and a tool that shapes everyday decisions,” he said.

Dr. Ranatunga noted that modern health challenges are increasingly interconnected, ranging from infectious diseases such as COVID-19 to climate-related risks, demographic shifts, and emerging forms of online violence.

He warned that maternal and newborn health continues to demand urgent attention despite progress. Globally, an estimated 260,000 women died from pregnancy and childbirth-related causes in 2023 alone—many of them preventable through timely, science-based interventions.

“In countries like Sri Lanka, where fertility rates are declining and survival rates improving, every pregnancy carries greater significance—not just for families, but for the future of communities and economies,” he said.

The UNFPA official also highlighted the growing threat of Technology Facilitated Gender-Based Violence (TFGBV), including cyber harassment and online abuse, noting that these forms of violence can have deep psychological consequences despite lacking visible physical harm.

He emphasised the need for multidisciplinary, science-informed approaches that integrate mental health, digital safety, and survivor-centered care.

Turning to demographic trends, Dr. Ranatunga pointed out that increasing life expectancy is bringing new challenges, particularly the rise of non-communicable diseases such as diabetes, cardiovascular illnesses, and cancers.

In Sri Lanka, nearly 13.9% of mothers develop diabetes during pregnancy, a trend attributed to obesity and unhealthy lifestyles, underscoring the urgent need for preventive healthcare strategies.

“Are we investing enough in prevention?” he asked, noting that early intervention and healthier lifestyles could significantly reduce long-term healthcare costs, especially in a country with a free public healthcare system.

He underscored the importance of data-driven policymaking, stating that scientific research and analytics enable governments to identify gaps, anticipate future needs, and allocate resources more effectively.

The UNFPA, he said, is already leveraging tools such as Geographic Information Systems (GIS) to improve access to maternal healthcare, including mapping travel times for pregnant women to reach health facilities.

Digital innovation is also transforming healthcare delivery, from telemedicine to real-time data systems, improving efficiency and ensuring continuity of care even during emergencies.

In Sri Lanka, partnerships between the government and development agencies are helping to modernise training institutions, including facilities in Batticaloa, equipping healthcare workers with both clinical and digital skills.

However, Dr. Ranatunga cautioned that technology alone is not a solution.

“It must be guided by evidence and grounded in equity,” he said, pointing out that women’s health remains significantly underfunded, with only about 7% of global healthcare research focusing on conditions specific to women.

He also drew attention to the growing health impacts of climate change, including extreme weather, food insecurity, and displacement, describing it as an emerging public health crisis.

“Health does not begin in hospitals. It is shaped by the environments we live in, the choices we make, and the systems we build,” he said.

Calling for renewed commitment, Dr. Ranatunga urged stakeholders to invest in prevention, embrace innovation, and ensure that science remains central to policy and practice.

“Science is not just about knowledge—it is about ensuring that everyone has the opportunity to live healthy, dignified lives, and that no one is left behind,” he added.

 

By Ifham Nizam

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Sharing the festive joy with ‘Awurudu Kaale’

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The visually impaired who make up Bright Light Band in Awurudu attire

Melantha Perera is well known as a very versatile musician.

He was involved with the band Mirage, as their keyboardist/vocalist, and was also seen in action with other outfits, as well, before embarking on a trip to Australia, as a solo artiste.

I now hear that he has plans to operate as a trio.

However, what has got many talking about Melantha, these days, is his awesome work with the visually impaired Bright Light Band.

They have worked out a special song for the Sinhala and Tamil New Year, aptly titled ‘Awurudu Kaale.

Says Melantha: “This song has been created to celebrate the spirit of the Sinhala and Tamil New Year and to share the joy of the Awurudu season with all Sri Lankans”.

Yes, of course, Melantha composed the song, with the lyrics written collaboratively by Melantha, Badra, and the parents of the talented performers, whose creative input brought the song to life during moments of inspiration.

Melantha Perera: Awesome work with Bright Light Band

This meaningful collaboration reflects the strong community behind the Bright Light Band.

According to Melantha, accompaning the song is a vibrant video production that also features the involvement of the parents, highlighting unity, joy, and togetherness.

Beyond showcasing their musical talents, the visually impaired members of Bright Light Band deliver a powerful message, through this project, that their abilities extend beyond singing, as they also express themselves through movement and dance.

Melantha expressed his satisfaction with the outcome of the project and looks forward to sharing it with audiences across the country during this festive season.

He went on to say that Bright Light Band extends its sincere gratitude to Bcert Australia for their generous Mian sponsorship, the CEO of the company, Samath Fernando, for his continuous support in making such initiatives possible, and Rukshan Perera for his personal support and encouragement in bringing this project to completion.

The band also acknowledges Udara Fernando for his invaluable contribution, generously providing studio space and accommodating extended recording sessions to suit the children’s availability.

Appreciation is warmly extended to the parents, whose unwavering commitment from ensuring attendance at rehearsals to supporting the video production has been instrumental in the success of this project.

Through ‘Awurudu Kaale’, Bright Light Band hopes to spread festive cheer and inspire audiences, proving that passion and talent know no boundaries.

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