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Buddha and his Concept of Suffering

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Dr. Justice Chandradasa Nanayakkara

Buddhism is a spiritual tradition that finds its genesis in the teachings of Buddha, also known as Siddhartha Gautama who was born in 653 B.C. in Lumbini Nepal. Buddhism is a vast religious, philosophical tradition with a history that stretches over 2600 years and is being followed by more than 500 million followers worldwide. Today, Buddhism is one of the major religions in the world that guides its followers toward spiritual enlightenment and liberation from suffering. The core teachings of the Buddha offer guidance in navigating the complexities of life in an intolerant chaotic and stressful society. What Buddha expounded many centuries ago is still as relevant today as it was during his time.

It was on the full moon day of Wesak that the Buddha was born, on the day of Wesak he attained enlightenment, and on the day of Wesak, he passed away. All these three major events are said to have occurred on the same day throughout his life.

Prince Siddhartha was brought up in the lap of luxury after encountering the harsh realities of human existence he renounced worldly pleasures in search of spirituality. For six years, Siddhartha practiced extreme asceticism subjecting his body to severe hardships in the pursuit of enlightenment. However, when he realized that the austere lifestyle of self-mortification (attakilamathanuyoga) and constant attachment to sensual pleasures (kamasukallikanuyogaya) offered no solution to what he was seeking, he decided to steer clear of both extremes and adopted a middle path that encouraged moderation and eventual enlightenment.

The Buddha was a human being. As a man he was born, as a man he lived, and as a man he succumbed to the inexorable law of change and passed away in his eightieth year. He was not a god, divine incarnation, or a savior. He attained enlightenment through his efforts and rigorous self-discipline. Though he was a human being, he was an extraordinary man. He was the profoundest of thinkers that the world has ever produced. The Buddha is universally acclaimed as one of the greatest benefactors of humanity and was the perfect model of all the virtues he preached.

Buddha means “awakened one” who has dispelled ignorance and saw reality as it was. His teaching is characterized by his profound insights into the nature of human existence and the path to deliverance from suffering. His teaching is called the Dhamma, the doctrine of liberation from suffering. The teachings of the Buddha hold timeless wisdom and offer a profound understanding of human existence guiding us toward personal transformation and inner peace. What he preached during his forty-five years of ministry remains eternal and continues undimmed by the lapse of time. Moreover, his teachings such as mindfulness, compassion, and meditation have helped people to develop greater self-awareness, reduce anxiety and stress, and find a sense of calm and contentment in their daily lives.

Buddhism is not just a theoretical philosophy but a practical approach to life that helps people cultivate a deeper sense of meaning, purpose, happiness, and wisdom. Buddhism is founded on facts verified by personal experience, not dogmatic and speculative assumptions. Buddha’s teachings assume a liberal form and never interfere with another man’s freedom of thought. He respected the faith and religions of others. He comforted the suffering people and ministered to the sick. Buddha always considered himself a guide, never declared himself a savior, and urged his followers to rely on themselves for their salvation without being slaves to any divine power. He stated that Buddhahood is not reserved for a selected few and that every human being has the potential to attain the supreme state of Buddhahood provided he makes the necessary efforts and has firm determination.. Buddhism promotes rational and empirical investigation and invites its adherents to put the teachings of the Buddha to the test before accepting them. He discarded superstition and rituals.

In the Three Greatest Men History H.G. Wells writes:” In the Buddha you see clearly a man, simple, devout, lonely battling for light: a vivid human personality, not a myth. He too gave a message to mankind universal in character. Many of our best modern ideas are in closest harmony with it. All the miseries and discontents are due he thought to selfishness. Before a man can become serene, he must cease to live for his senses or himself.”(Narada).

The dhammachakkapavattna sutta (the setting in motion of the Wheel of Dhamma) is considered to be the first sermon given by Buddha. In this cardinal discourse, Buddha expounded the merits of the Middle Path(Maddima Prathiprajawa) which he discovered to his disciples and advised them to avoid the extremes of sensual indulgence and self-mortification as both extremes retard their spiritual progress and mental clarity. Thereafter, he proceeded to expound the Four Noble Truths, which comprise the essence of Buddha’s teachings. The Four Noble Truths serve as the foundation of the philosophy outlining the nature of human suffering(Dukkha) it causes (Samudaya), the possibility of its cessation(Nirodha), and the path to achieving liberation from suffering(Magga). It is on this central theme of dukkha that the Buddha built up his whole doctrine. His teachings rest on the pivot of suffering and are the source of all the Buddha’s discourses.

The First Noble Truth acknowledges suffering as an inherent aspect of human existence. According to it, our life is characterized by dukkha (suffering), the existence itself is suffering (dukkha) as suffering is intrinsic to our existence. People born are subject to decay (jara), disease (vyadhi), and death and no one is exempt from these causes of suffering. The cycle of birth, aging, illness, and death is part of the human condition. Buddha taught us that all things that come into being over time cease to be.

Well-known American novelist Thomas Wolfe sums up the lot of mankind on this earth Thus “Man is born: to live, to suffer and to die, and what occurs him is a tragic lot. There is no denying in the end “.

Although the Pali word Dukkha has been loosely rendered into English as suffering in Buddhist teaching, it has a deeper dimension than just “suffering”. The word Dukkha encapsulates not only obvious forms of suffering such as diseases physical pain, and loss, but also extends to other existential un satisfactoriness such as imperfection, frustration, separation, agony, impermanence, disharmony, and discomfort irritation and emptiness etc. The extent and diversity of suffering in the world is so immense, that all beings suffer in one way or another. Suffering is universal and pervasive. Suffering may be physical or mental or both.

Looking at the world we live in today, we can see hundreds of millions around the globe lead a life of squalor, despair, and injustice. Millions of people in the world suffer for want of enough food, clothes, or shelter. Many suffer as a result of epidemics and other contagious and infectious diseases. Many suffer as a result of economic inequity and instability, violent ethnic and religious conflicts, and other wars. Moreover, gross violations of human rights such as genocide, and crimes against humanity have all led to tremendous human suffering in the world. There is so much darkness around us.

People are constantly confronted with fresh problems in their daily lives, problems go on incessantly and interminably. Suffering constantly appears and passes away only to reappear in other forms. In brief, all contingent existence is transitory. Nothing is in exact state it was in the previous instant and nothing remains the same for consecutive moments. What is built eventually crumbles and falls. Whoever ever born will eventually die and death is natural and inescapable. What comes together will eventually separate and dukkha is inescapable and ubiquitous. Such is the nature of suffering.

The transitory and fluid nature of everything applies to the human body which continually changes from conception to death. Even the cells of the human body are continually replicating themselves regularly. This concept of impermanence and the transient and ephemeral nature of all phenomena applies even to Buddhism.

Buddha declared more than 2500 years ago “One thing and one thing only do I teach suffering and how to end suffering”. (Majihama Nikaya). But that does not mean that Buddha pessimistically believes we are all doomed and destined to be unhappy no matter what we do, He was addressing the reality that all of us face in our lives. Buddha’s exhaustive discourses on suffering are not intended to convey a pessimistic worldview but rather, a realistic perspective that suffering encompasses every aspect of living beings. However, recognition of the universal fact of suffering does not mean total denial of pleasure or happiness in Buddhism, but such happiness and pleasure are fleeting and transitory as any other phenomenon. Buddha not only spoke of suffering he pointed out the way out of it and guided how to end it. Buddhism expects its adherents to have a realistic and dispassionate view of life and the world and look at things as they are. He said by eliminating the main cause of suffering craving (thanha) and other afflictive states of mind, ignorance (avijja), and aversion it is possible to achieve a completely purified state of mind free from suffering. The concept of suffering enunciated in the Four Noble Truths enables one to penetrate deep into the real notion of suffering.

According to Anguttara Nikaya “Whether the Buddha appears in the world or not, it remains a firm condition, and immutable fact, and fixed law all formations (sanskara)are impermanent, that they are subject to suffering and that everything is without an ego’’.

The cause of dukkha is craving (thanha). This is the second Noble Truth. According to Buddhism, there are three kinds of craving the firstly simple attachment to all sensual pleasure, the grossest kind of craving. (kamathanja). The second is attachment to existence (bavathanha), the third is attachment to nonexistence (vibhavatanha). The craving is a powerful mental force latent in all of us which is the chief cause of most of the ills of life. The natural tendency of people is to blame their suffering on external circumstances and develop attachments and clutch at material things as if they are eternal and permanent. The people’s aspirations and desires are infinite, although their lives are finite. People foolishly believe that wealth, power, and material possessions will bring lasting happiness. They act under the hedonistic delusion that the acquisition of more and more material things leads to happier and more contended lives. They are oblivious to the fact real happiness cannot be defined in terms of wealth, power, and material possessions, as real happiness is found within.

The third Noble Truth (Nirodha) means Buddhists can move away from suffering by stopping craving. It is the complete cessation of suffering by attaining Nibbhana through the eradication of all forms of craving, its dissolution, forsaking, liberation, and detachment from it.

Nivarana

is a state that is free from suffering, attachment ignorance, and aversion. . It is characterized by inner peace, clarity, and wisdom. It is a state of profound spiritual joy devoid of afflictive negative emotions. Buddha taught that nivarana can be achieved in this life itself by breaking the cycle of craving.

The Fourth Noble Truth is the path (Magga) to the cessation of suffering. It is the Buddha’s prescription to end suffering that consists of a set of principles known as the Eightfold Path. The Eightfold Path also called the Middle Path avoids both extreme sensual indulgence and severe asceticism neither of which helped Buddha attain enlightenment.

The Noble Eightfold Path consists of eight factors. They are (1)Right Understanding (Samma Dhitti), (2), Right Thought (Samma Sankappa), (3), Right Speech (Samma Vacha), (4), Right Action (Samma Kammanta), (5), Right Livelihood (Samma Ajiva), (6), Right Effort (Samma Viyama), (7)Right Mindfulness (Samma Sathi), (8) Right Concentration (Samma Samadhi). This Path is unique to Buddhism. It is a spiritual quest that has to be undertaken with great determination and it is not a path that can be practiced a little each day. The Noble Eightfold Path is, in effect, the Path that leads to Nibbhana. Although they are known as Path there are eight mental factors. They are interdependent and interrelated. This unique Path is divisible into three Sila (Morality), (Samadhi), and Pragha (Wisdom). The Noble Eightfold Path also known as Mid Way has been summarized in Pali in verse as “Sabba papassa akaranam, Kusalassa upasammpada, Sachitta pariyodapanam, Etham Buddhana sasanam“. To refrain from all evil, to do meritorious deeds, to cleanse one’s mind, this is the advice of all Buddhas.

Closely linked to the Four Noble Truths are the “Three Marks of Existence” They are (1) Impermanence (anittya), which means that all things are in a constant of change and flux including physical objects, mental states, and the self. (2) Suffering or Unsatisfactoriness (dukka) The idea that suffering is an unavoidable fact of existence and that it can manifest in many forms. (3) Non-Self (anatta) the idea that nothing has a solid separate or independent self.



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When Batting Was Poetry: Remembering David Gower

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For many Sri Lankans growing up in the late nineteen fifties and early sixties, our cricketing heroes were Englishmen. I am not entirely sure why that was. Perhaps it was a colonial hangover, or perhaps it reflected the way cricket was taught locally, with an emphasis on technical correctness, a high left elbow, and the bat close to the pad. English cricket, with its traditions and orthodoxy, became the benchmark.

I, on the other hand, could not see beyond Sir Garfield Sobers and the West Indian team. Sir Garfield remains my all-time hero, although only by a whisker ahead of Muttiah Muralitharan. For me, Caribbean flair and attacking cricket were infinitely superior to the Englishmen’s conservatism and defensive approach.

That said, England has produced many outstanding cricketers, with David Gower and Ian Botham being my favourites. Players such as Colin Cowdrey, Tom Graveney, Mike Denness, Tony Lewis, Mike Brealey, Alan Knott, Derek Underwood, Tony Greig, and David Gower were great ambassadors for England, particularly when touring the South Asian subcontinent, which posed certain challenges for touring sides until about three decades ago. Their calm and dignified conduct when touring is a contrast to the behaviour of the current lot.

I am no longer an avid cricket viewer, largely because my blood pressure tends to rise when I watch our Sri Lankan players. Therefore, I was pleasantly surprised recently when I was flipping through the TV channels to hear David Gower’s familiar voice commentating. It brought back fond memories of watching him bat during my time in the UK. I used to look forward to the summer for two reasons. To feel the sun on my back and watch David Gower bat!

A debut that announced a star

One of my most vivid cricketing memories is watching, in 1978, a young English batsman pull the very first ball he faced in Test cricket to the boundary. Most debutants play cautiously, trying to avoid the dreaded zero, but Gower nonchalantly swivelled and pulled a short ball from Pakistan’s Liaquat Ali for four. It was immediately apparent that a special talent had arrived.

To place that moment in perspective, Marvan Atapattu—an excellent Sri Lankan batsman—took three Tests and four innings to score his first run, yet later compiled 16 Test centuries.

Gower went on to score 56 in his first innings and captivated spectators with his full repertoire of strokes, particularly his exquisite cover drive. It is often said that a left-hander’s cover drive is one of the most pleasurable sights in cricket, and watching Sobers, Gower, or Brian Lara execute the cover drive made the entrance ticket worthwhile.

A young talent in a time of change

Gower made his Test debut at just 21, rare for an English player of that era. World cricket was in turmoil due to the Kerry Packer revolution, and England had lost senior players such as Tony Greig, Alan Knott, and Derek Underwood. Selectors were searching for young talent, and Gower’s inclusion injected fresh impetus.

Gower scored his first Test century in only his fourth match, just a month after his debut, against New Zealand, and a few months later scored his maiden Ashes century at Perth.

He finished with 18 Test centuries from 117 matches. His finest test innings, in my view, was the magnificent 154 not out at Kingston in 1981 against Holding, Marshall, Croft, and Garner. Batting for nearly eight hours and facing 403 balls, he set aside flair for determination to save the Test.

He and Ian Botham also benefited from playing their initial years under Mike Brealey, an average batsman but an outstanding leader. Rodney Hogg, the Australian fast bowler, famously said Brealey had a ‘degree in people’, and both young stars flourished under his guidance.

Captaincy and criticism and overall record

Few English batsmen delighted and frustrated spectators and analysts as much as Gower. The languid cover drive, so elegant and so pleasurable to the spectators, also resulted in a fair number of dismissals that, at times, gave the impression of carelessness to both spectators and journalists.

Despite his approach, which at times appeared casual, he was appointed as captain of the English team in 1983 and served for three years before being removed in 1986. He was again appointed captain in 1989 for the Ashes series. He led England in 1985 to a famous Ashes series win as well as a series win in India in1984-85.

In the eyes of some, the captaincy might not have been the best suited to his style of play. However, he scored 732 runs whilst captaining the team during the 1985 Ashes series, proving that he was able handle the pressure.

Under Gower, England lost two consecutive series to the great West Indian teams 5-0, which led to the coining of the phrase “Blackwashed”! He was somewhat unlucky that he captained the English team when the West Indies were at the peak, possessing a fearsome array of fast bowlers.

David Gower scored 3,269 test runs against Australia in 42 test matches. He scored nine centuries and 12 fifties, averaging nearly 45 runs per inning. His record against Australia as an English batsman is only second to Sir Jack Hobbs. Scoring runs against Australia has been a yardstick in determining how good a batsman is. Therefore, his record against Australia can easily rebut the critics who said that he was too casual. He scored 8,231 runs in 117 test matches and 3,170 runs in 114 One Day Internationals.

A gentleman of the game free of controversies

Unlike the other great English cricketer at the time, Ian Botham, David was not involved in any controversies during his illustrious career. The only incident that generated negative press was a low-level flight he undertook in a vintage Tiger Moth biplane in Queensland during the 1990-91 Ashes tour of Australia. The team management and the English press, as usual, made a mountain out of a molehill. David retired from international cricket in 1992.

In 1984, during the tour of India, due to the uncertain security situation after the assassination of the then Indian Prime Minister Indira Gandhi, the English team travelled to Sri Lanka for a couple of matches. I was fortunate enough to get David to sign his book “With Time to Spare”. This was soon after he returned to the pavilion after being dismissed. There was no refusal or rudeness when I requested his signature.

He was polite and obliged despite still being in pads. Although I did not know David Gower, his willingness that day to oblige a spectator exemplified the man’s true character. A gentleman who played the game as it should be, and a great ambassador of England and world cricket. He was inducted into the ICC Cricket Hall of Fame in 2009 and appointed an Officer of the Order of the British Empire (OBE) in 1992 for his services to sport.

By Sanjeewa Jayaweera

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Sri Lanka Through Loving Eyes:A Call to Fix What Truly Matters

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Love of country, pride, and the responsibility to be honest

I am a Sri Lankan who has lived in Australia for the past 38 years. Australia has been very good to my family and me, yet Sri Lanka has never stopped being home. That connection endures, which is why we return every second year—sometimes even annually—not out of nostalgia, but out of love and pride in our country.

My recent visit reaffirmed much of what makes Sri Lanka exceptional: its people, culture, landscapes, and hospitality remain truly world-class. Yet loving one’s country also demands honesty, particularly when shortcomings risk undermining our future as a serious global tourism destination.

When Sacred and Iconic Sites Fall Short

One of the most confronting experiences occurred during our visit to Sri Pada (Adam’s Peak). This sacred site, revered across multiple faiths, attracts pilgrims and tourists from around the world. Sadly, the severe lack of basic amenities—especially clean, accessible toilets—was deeply disappointing. At moments of real need, facilities were either unavailable or unhygienic.

This is not a luxury issue. It is a matter of dignity.

For a site of such immense religious and cultural significance, the absence of adequate sanitation is unacceptable. If Sri Lanka is to meet its ambitious tourism targets, essential infrastructure, such as public toilets, must be prioritized immediately at Sri Pada and at all major tourist and pilgrimage sites.

Infrastructure strain is also evident in Ella, particularly around the iconic Nine Arches Bridge. While the attraction itself is breathtaking, access to the site is poorly suited to the sheer volume of visitors. We were required to walk up a steep, uneven slope to reach the railway lines—manageable for some, but certainly not ideal or safe for elderly visitors, families, or those with mobility challenges. With tourist numbers continuing to surge, access paths, safety measures, and crowd management urgently needs to be upgraded.

Missed opportunities and first impressions

Our visit to Yala National Park, particularly Block 5, was another missed opportunity. While the natural environment remains extraordinary, the overall experience did not meet expectations. Notably, our guide—experienced and deeply knowledgeable—offered several practical suggestions for improving visitor experience and conservation outcomes. Unfortunately, he also noted that such feedback often “falls on deaf ears.” Ignoring insights from those on the ground is a loss Sri Lanka can ill afford.

First impressions also matter, and this is where Bandaranaike International Airport still falls short. While recent renovations have improved the physical space, customs and immigration processes lack coherence during peak hours. Poorly formed queues, inconsistent enforcement, and inefficient passenger flow create unnecessary delays and frustration—often the very first experience visitors have of Sri Lanka.

Excellence exists—and the fundamentals must follow

That said, there is much to celebrate.

Our stays at several hotels, especially The Kingsbury, were outstanding. The service, hospitality, and quality of food were exceptional—on par with the best anywhere in the world. These experiences demonstrate that Sri Lanka already possesses the talent and capability to deliver excellence when systems and leadership align.

This contrast is precisely why the existing gaps are so frustrating: they are solvable.

Sri Lankans living overseas will always defend our country against unfair criticism and negative global narratives. But defending Sri Lanka does not mean remaining silent when basic standards are not met. True patriotism lies in constructive honesty.

If Sri Lanka is serious about welcoming the world, it must urgently address fundamentals: sanitation at sacred sites, safe access to major attractions, well-managed national parks, and efficient airport processes. These are not optional extras—they are the foundation of sustainable tourism.

This is not written in criticism, but in love. Sri Lanka deserves better, and so do the millions of visitors who come each year, eager to experience the beauty, spirituality, and warmth that our country offers so effortlessly.

The writer can be reached at Jerome.adparagraphams@gmail.com

By Jerome Adams

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Seething Global Discontents and Sri Lanka’s Tea Cup Storms

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Seething Global Discontents and Sri Lanka’s Tea Cup Storms

Global temperatures in January have been polar opposite – plus 50 Celsius down under in Australia, and minus 45 Celsius up here in North America (I live in Canada). Between extremes of many kinds, not just thermal, the world order stands ruptured. That was the succinct message in what was perhaps the most widely circulated and listened to speeches of this century, delivered by Canadian Prime Minister Mark Carney at Davos, in January. But all is not lost. Who seems to be getting lost in the mayhem of his own making is Donald Trump himself, the President of the United States and the world’s disruptor in chief.

After a year of issuing executive orders of all kinds, President Trump is being forced to retreat in Minneapolis, Minnesota, by the public reaction to the knee-jerk shooting and killing of two protesters in three weeks by federal immigration control and border patrol agents. The latter have been sent by the Administration to implement Trump’s orders for the arbitrary apprehension of anyone looking like an immigrant to be followed by equally arbitrary deportation.

The Proper Way

Many Americans are not opposed to deporting illegal and criminal immigrants, but all Americans like their government to do things the proper way. It is not the proper way in the US to send federal border and immigration agents to swarm urban neighbourhood streets and arrest neighbours among neighbours, children among other school children, and the employed among other employees – merely because they look different, they speak with an accent, or they are not carrying their papers on their person.

Americans generally swear by the Second Amendment and its questionably interpretive right allowing them to carry guns. But they have no tolerance when they see government forces turn their guns on fellow citizens. Trump and his administration cronies went too far and now the chickens are coming home to roost. Barely a month has passed in 2026, but Trump’s second term has already run into multiple storms.

There’s more to come between now and midterm elections in November. In the highly entrenched American system of checks and balances it is virtually impossible to throw a government out of office – lock, stock and barrel. Trump will complete his term, but more likely as a lame duck than an ordering executive. At the same time, the wounds that he has created will linger long even after he is gone.

Equally on the external front, it may not be possible to immediately reverse the disruptions caused by Trump after his term is over, but other countries and leaders are beginning to get tired of him and are looking for alternatives bypassing Trump, and by the same token bypassing the US. His attempt to do a Venezuela over Greenland has been spectacularly pushed back by a belatedly awakening Europe and America’s other western allies such as Australia, Canada and New Zealand. The wags have been quick to remind us that he is mostly a TACO (Trump always chickens out) Trump.

Grandiose Scheme or Failure

His grandiose scheme to establish a global Board of Peace with himself as lifetime Chair is all but becoming a starter. No country or leader of significant consequence has accepted the invitation. The motley collection of acceptors includes five East European countries, three Central Asian countries, eight Middle Eastern countries, two from South America, and four from Asia – Cambodia, Vietnam, Indonesia and Pakistan. The latter’s rush to join the club will foreclose any chance of India joining the Board. Countries are allowed a term of three years, but if you cough up $1 billion, could be member for life. Trump has declared himself to be lifetime chair of the Board, but he is not likely to contribute a dime. He might claim expenses, though. The Board of Peace was meant to be set up for the restoration of Gaza, but Trump has turned it into a retirement project for himself.

There is also the ridiculous absurdity of Trump continuing as chair even after his term ends and there is a different president in Washington. How will that arrangement work? If the next president turns out to be a Democrat, Trump may deny the US a seat on the board, cash or no cash. That may prove to be good for the UN and its long overdue restructuring. Although Trump’s Board has raised alarms about the threat it poses to the UN, the UN may end up being the inadvertent beneficiary of Trump’s mercurial madness.

The world is also beginning to push back on Trump’s tariffs. Rather, Trump’s tariffs are spurring other countries to forge new trade alliances and strike new trade deals. On Tuesday, India and EU struck the ‘mother of all’ trade deals between them, leaving America the poorer for it. Almost the next day , British Prime Minister Sir Keir Starmer and Chinese leader Xi Jinping announced in Beijing that they had struck a string of deals on travel, trade and investments. “Not a Big Bang Free Trade Deal” yet, but that seems to be the goal. The Canadian Prime Minister has been globe-trotting to strike trade deals and create investment opportunities. He struck a good reciprocal deal with China, is looking to India, and has turned to South Korea and a consortium from Germany and Norway to submit bids for a massive submarine supply contract supplemented by investments in manufacturing and mineral industries. The informal first-right-of-refusal privilege that US had in Canada for defense contracts is now gone, thanks to Trump.

The disruptions that Trump has created in the world order may not be permanent or wholly irreversible, as Prime Minister Carney warned at Davos. But even the short term effects of Trump’s disruptions will be significant to all of US trading partners, especially smaller countries like Sri Lanka. Regardless of what they think of Trump, leaders of governments have a responsibility to protect their citizens from the negative effects of Trump’s tariffs. That will be in addition to everything else that governments have to do even if they do not have Trump’s disruptions to deal with.

Bland or Boisterous

Against the backdrop of Trump-induced global convulsions, politics in Sri Lanka is in a very stable mode. This is not to diminish the difficulties and challenges that the vast majority of Sri Lankans are facing – in meeting their daily needs, educating their children, finding employment for the youth, accessing timely health care and securing affordable care for the elderly. The challenges are especially severe for those devastated by cyclone Ditwah.

Politically, however, the government is not being tested by the opposition. And the once boisterous JVP/NPP has suddenly become ‘bland’ in government. “Bland works,” is a Canadian political quote coined by Bill Davis a nationally prominent premier of the Province of Ontario. Davis was responding to reporters looking for dramatic politics instead of boring blandness. He was Premier of Ontario for 14 years (1971-1985) and won four consecutive elections before retiring.

No one knows for how long the NPP government will be in power in Sri Lanka or how many more elections it is going to win, but there is no question that the government is singularly focused on winning the next parliamentary election, or both the presidential and parliamentary elections – depending on what happens to the system of directly electing the executive president.

The government is trying to grow comfortable in being on cruise control to see through the next parliamentary election. Its critics on the other hand, are picking on anything that happens on any day to blame or lampoon the government. The government for all its tight control of its members and messaging is not being able to put out quickly the fires that have been erupting. There are the now recurrent matters of the two AGs (non-appointment of the Auditor General and alleged attacks on the Attorney General) and the two ERs (Educational Reform and Electricity Reform), the timing of the PC elections, and the status of constitutional changes to end the system of directly electing the president.

There are also criticisms of high profile resignations due to government interference and questionable interdictions. Two recent resignations have drawn public attention and criticism, viz., the resignation of former Air Chief Marshal Harsha Abeywickrama from his position as the Chairman of Airport & Aviation Services, and the earlier resignation of Attorney-at-Law Ramani Jayasundara from her position as Chair of the National Women’s Commission. Both have been attributed to political interferences. In addition, the interdiction of the Deputy Secretary General of Parliament has also raised eyebrows and criticisms. The interdiction in parliament could not have come at a worse time for the government – just before the passing away of Nihal Seniviratne, who had served Sri Lanka’s parliament for 33 years and the last 13 of them as its distinguished Secretary General.

In a more political sense, echoes of the old JVP boisterousness periodically emanate in the statements of the JVP veteran and current Cabinet Minister K.D. Lal Kantha. Newspaper columnists love to pounce on his provocative pronouncements and make all manner of prognostications. Mr. Lal Kantha’s latest reported musing was that: “It is true our government is in power, but we still don’t have state power. We will bring about a revolution soon and seize state power as well.”

This was after he had reportedly taken exception to filmmaker Asoka Handagama’s one liner: “governing isn’t as easy as it looks when you are in the opposition,” and allegedly threatened to answer such jibes no matter who stood in the way and what they were wearing “black robes, national suits or the saffron.” Ironically, it was the ‘saffron part’ that allegedly led to the resignation of Harsha Abeywickrama from the Airport & Aviation Services. And President AKD himself has come under fire for his Thaipongal Day statement in Jaffna about Sinhala Buddhist pilgrims travelling all the way from the south to observe sil at the Tiisa Vihare in Thayiddy, Jaffna.

The Vihare has been the subject of controversy as it was allegedly built under military auspices on the property of local people who evacuated during the war. Being a master of the spoken word, the President could have pleaded with the pilgrims to show some sensitivity and empathy to the displaced Tamil people rather than blaming them (pilgrims) of ‘hatred.’ The real villains are those who sequestered property and constructed the building, and the government should direct its ire on them and not the pilgrims.

In the scheme of global things, Sri Lanka’s political skirmishes are still teacup storms. Yet it is never nice to spill your tea in public. Public embarrassments can be politically hurtful. As for Minister Lal Kantha’s distinction between governmental mandate and state power – this is a false dichotomy in a fundamentally practical sense. He may or may not be aware of it, but this distinction quite pre-occupied the ideologues of the 1970-75 United Front government. Their answer of appointing Permanent Secretaries from outside the civil service was hardly an answer, and in some instances the cure turned out to be worse than the disease.

As well, what used to be a leftist pre-occupation is now a right wing insistence especially in America with Trump’s identification of the so called ‘deep state’ as the enemy of the people. I don’t think the NPP government wants to go there. Rather, it should show creative originality in making the state, whether deep or shallow, to be of service to the people. There is a general recognition that the government has been doing just that in providing redress to the people impacted by the cyclone. A sign of that recognition is the number of people contributing to the disaster relief fund and in substantial amounts. The government should not betray this trust but build on it for the benefit of all. And better do it blandly than boisterously.

by Rajan Philips

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