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Why are we born here? Buddhist explanation

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The profound question of why we are born has inspired a myriad of religious theories throughout history. This inquiry is perhaps the most significant existential question faced by humanity. For millennia, philosophers and theologians have pondered this topic, yet definitive answers often remain elusive. Various religions propose differing interpretations, each attempting to clarify the purpose of our existence.

It is often said that humanity is born to live, suffer, and eventually die. This raises a profound question: Why are we brought into existence if suffering and mortality are our inevitable fates? According to Buddhism, human life inherently lacks absolute meaning. Life is often perceived as a self-created illusion, and the world, as we experience it, can seem devoid of meaning. Meaning is not bestowed upon us; rather, it is we who give our lives significance through our interpretations. Ultimately, life reflects what we make of it.

In Buddhism, the concept of birth is intricately linked to the ideas of rebirth and the cycle of suffering. Buddhists view life as part of a continuous journey through samsara, the cycle of rebirth, with the ultimate goal of attaining Nirvana. The belief in rebirth is not just theoretical; it is a core tenet of Buddhism that is supported by evidence and deeply integrated into its philosophy alongside the concept of kamma.

Some individuals adopt a nihilistic view, rejecting the possibility of life after death. However, these beliefs do not alter the incontrovertible truth of one’s actions or the inevitability of death. The ultimate authority of kamma and its consequences outweighs all such notions.

However, the Buddhist doctrine of “rebirth” should be distinguished from the theory of reincarnation, which implies the transmigration of a soul and its invariable “rebirth” as it is enunciated in Hinduism.

According to Buddhism, we are born because of our past actions (Kamma) and the clinging to existence, which perpetuates the cycle of repeated birth and death. We are born repeatedly until we can extinguish our karmic bonds and detach ourselves from the clinging to existence.

Therefore, understanding the interplay of kamma and rebirth is fundamental to grasping the principles of Buddhism, as kamma plays a significant role in our lives. Where there is kamma, there must be rebirth. Every act, whether it be in thought, speech, or deed, leaves an imprint on the mind, which inevitably influences future outcomes. From the moment we are born, the repercussions of kamma are woven into the fabric of our existence. It is an unchangeable law of cause and effect, and the outcomes it brings are inescapable. However, although most experiences in life are the results of previous actions, our responses to those experiences are not predetermined. What happens to us now may result from past causes, but how we respond to what occurs in the present will determine what we experience in the future. The underlying intentions with which actions are committed determine the nature of their results. In other words, thought is the predominant element that determines the action. (Chethanahan Bhikkawe Khammang Wadhami).

Kamma means actions. What we do, we become. Most of the pleasant and unpleasant experiences people encounter in their lives represent the ripening of our past actions, whether positive or negative. Therefore, when an unfortunate event occurs as a result of one’s kamma (karma) in life, it is futile for people to lament and attribute their misfortunes to God’s will or blind justice. They fail to recognise that they have sown the seeds of their troubles. In Buddhism, it is believed that we all choose the circumstances and significant events in our lives, making us the architects of our own existence.

Buddhists believe that actions have effects that can manifest in the future, sometimes in ways that we may not directly see in this lifetime or until after we die. Depending on the nature of the action and the volition with which it is performed, the consequences of kamma can arise at any point across the continuum of existence.

According to Buddhism, there is no life after death or life before birth independent of kamma. Kamma serves as an immutable law of cause and effect, and we cannot escape its consequences. Most experiences in our present life are the results of our previous actions. Kamma includes all actions stemming from the body, speech, and mind, which ultimately rebound back to us, whether in our current life or in some future existence. The cyclical nature of existence, known as samsara, where life, death, and rebirth are seen as an endless process with no discernible beginning. This cycle is driven by kamma and the accumulation of actions, and the goal of Buddhism is to break free from the cycle and attain liberation (Nirvana).Due to the cyclical nature of existence, Buddhists believe that the people living in the world today have experienced countless lifetimes before being born into their current existence. The Buddha, in his profound realisations, saw his own countless past lives, tracing back through incalculable aeons. He found no clear beginning or end to his existence but observed all beings trapped in a cycle of birth, death, and rebirth. This perpetual cycle, driven by their past actions, highlights the importance of mindfulness in our choices and the enduring nature of kamma. When we commit wholesome deeds, good results follow. Engaging in unwholesome acts leads to equally negative consequences.

Buddhist philosophy teaches that the stream of consciousness known as”vijnana” continues from one life to the next. It posits that our consciousness is a complex interplay of transient mental states. Each unit of consciousness undergoes three phases: genesis (uppada), development (thitti), and dissolution (bhanga). Immediately following the cessation of one thought, a new thought arises. This continuous cycle illustrates that each instance of consciousness transmits its energy and imprints its experiences on its successor. Every new consciousness carries forward the potentials of its predecessors, while also embodying something unique. Thus, a stream of consciousness flows uninterrupted, with each thought moment differing from the last, yet connected through the ongoing current of kamma energy.

In this view, there is no fixed self; identity is fluid and exists within the flow of experiences. Every moment represents both birth and death, a thought moment arises while another passes away. Throughout one lifetime, this phenomenon of momentary rebirth occurs without the existence of an eternal soul. Therefore, those who believe in eternilism, which presupposes that individual personality persists after death in the form of a soul or self as an enduring personality through transmigration, are rejected by Buddhism. This is the teaching of the anatta doctrine, which distinguishes Buddhism from other religions and marks it out from all other religious concepts.

In other words, Buddhism teaches that consciousness continues after death, and new existences are formed based on accumulated kamma. Good actions lead to favourable rebirths, while unwholesome actions may result in unfavourable rebirths in realms such as those of animals, ghosts, or hell.

The cycle of birth, death, and rebirth is seen as inherently unsatisfactory, filled with suffering (dukkha) that stems from attachment, craving, and ignorance. According to Buddhism, birth itself is suffering (jatipi dukkha), and experiencing suffering is a fundamental aspect of the human condition, although various perspectives have been offered on why suffering exists. In Buddhism, the Four Noble Truths highlight the nature of suffering, its origin, its cessation, and the path to liberation from suffering, emphasising that suffering is not an inescapable fate, rather a condition that can be overcome. Therefore, being born into this world, life is not always easy. This has been a fundamental truth since the dawn of human history, persists today, and will continue to hold in the future. Everyone must confront the challenges of existence, which the Buddha referred to as “loka dhamma.” Every moment, we witness various forms of suffering, trials and tribulations. Many individuals fail to accept the fragile and transient nature of existence.

With the gift of birth comes the inevitability of ageing, disease, suffering and death. Ageing is a process that cannot be halted. No one can guarantee a life free from illness; the ageing process inevitably leads to health issues and disabilities. The inherent dissatisfaction of life originates from our very birth, as it is our existence that subjects us to these trials. In essence, it is our entry into this world that compels us to face these challenges.

Buddhists firmly believe in the existence of multiple realms, both above and below the human realm, which are determined by the quality of kamma (action) committed. This range includes the highest heavenly realms and extends down to the lowest hell realms. This hierarchy of existence forms the foundation of the Buddhist universe. Living beings are born, die, and are continually reborn in these various realms..Despite the potential for rebirth in various realms, being born as a human is regarded as a rare and precious opportunity. As human existence offers the best opportunity to understand the dharma and work towards liberation from the cyclical nature of life and suffering. Therefore, it is believed that rebirth as a human being is a result of predominantly good kamma committed in the past.

Ultimately, the cyclical nature of existence, known as samsara, presents an endless process of life, death and rebirth, influenced by kamma, which encompasses the accumulation of one’s actions both positive and negative. A central tenet of Buddhism is to navigate this cycle wisely to break free from the cycle and attain liberation.

Our actions in this life directly impact our future lives, perpetuating the cycle of birth and rebirth based on the ethical quality of our deeds, and Buddhism teaches that all things are interconnected and interdependent present circumstances arise from past actions, and past actions continue to shape present experiences.

The Buddha refrained from addressing the question whether the universe is finite or infinite, temporal or timeless, as these cosmological inquiries do not contribute to the pursuit of liberation from suffering. Buddhism does not posit a creator God or a singular event that started the universe or life. It teaches that everything is interconnected and interdependent. Present events are caused by past events, and past events are also influenced by present events, with no discernible starting point. This cycle is driven by kamma, which encompasses the accumulation of our actions, both positive and negative. Central to Buddhism is the aspiration to break free from this cycle and attain liberation, referred to as Nirvana. Rebirth ceases when the karmic stream of our mental processes comes to an end through the realisation of Nibbana.

by Dr. Justice Chandradasa Nanayakkara. ✍️



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

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

by Dr. Kaushalya Wijayasekara

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

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

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

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

Making more of what we already have

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

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

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

Stop wasting the food we produce

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

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

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

Nutrition and food safety come first

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

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

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

A food system that can cope with climate change

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

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

Give young people a bigger role

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

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

A pathway designed for Sri Lanka

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

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

The choices we make today

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

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

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

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

Dr. Kaushalya Wijayasekara

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

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

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Aftermath of the terror attack

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

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

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

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

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

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

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

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

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

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‘Murder at Whitby Abbey’

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Tales of Mystery and Suspense – 24

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

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

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

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

Clark

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

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

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

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

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

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

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

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

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

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