Features
Buddha and his Concept of Suffering
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.
Features
Another Christmas, Another Disaster, Another Recovery Mountain to Climb
The 2004 Asian Tsunami erupted the day after Christmas. Like the Boxing Day Test Match in Brisbane, it was a boxing day bolt for Indonesia, Thailand, Sri Lanka, India and Maldives. Twenty one years later, in 2025, multiple Asian cyclones hit almost all the old victims and added a few more, including Malayasia, Vietnam and Cambodia. Indonesia and Sri Lanka were hit hard both times. Unlike the 2004 Tsunami, the 2025 cyclones made landfalls weeks before Christmas, during the Christian Season of Advent, the four-week period before Christmas preparing for the arrival of the Messiah. An ominously adventus manifestation of the nature’s fury.
Yet it was not the “day of wrath and doom impending … heaven and earth in ashes ending” – heavenly punishment for government lying, as an opposition politician ignorantly asserted. By that token, the gods must have opted to punish half a dozen other Asian countries for the NPP government’s lying in Sri Lanka. Or all those governments have been caught lying. Everyone is caught and punished for lying, except the world’s Commander in Chief for lying – Donald J. Trump. But as of late and none too sooner, President Trump is getting his punishment in spades. Who would have thought?
In fairness, even the Catholic Church has banished its old hymn of wrath (Dies irae, dies illa) that used to be sung at funerals from its current Missals; and it has on offer, many other hymns of peace and joy, especially befitting the Christmas season. Although this year’s Christmas comes after weeks of havoc caused by cyclonic storms and torrential rains, the spirit of the season, both in its religious and secular senses, will hopefully provide some solace for those still suffering and some optimism to everyone who is trying to uplift the country from its overflowing waterways and sliding slopes.
As the scale of devastation goes, no natural disaster likely will surpass the human fatalities that the 2004 Tsunami caused. But the spread and scale of this year’s cyclone destruction, especially the destruction of the island’s land-forms and its infrastructure assets, are, in my view, quite unprecedented. The scale of the disaster would finally seem to have sunk into the nation’s political skulls after a few weeks of cacophonic howlers – asking who knew and did what and when. The quest for instant solutions and the insistence that the government should somehow find them immediately are no longer as vehement and voluble as they were when they first emerged.
NBRO and Landslides
But there is understandable frustration and even fear all around, including among government ministers. To wit, the reported frustration of Agriculture Minister K.D. Lalkantha at the alleged inability of the National Building Research Organization (NBRO) to provide more specific directions in landslide warnings instead of issuing blanket ‘Level 3 Red Alerts’ covering whole administrative divisions in the Central Province, especially in the Kandy District. “We can’t relocate all 20 divisional secretariats” in the Kandy District, the Minister told the media a few weeks ago. His frustration is understandable, but expecting NBRO to provide political leaders with precise locations and certainty of landslides or no landslides is a tall ask and the task is fraught with many challenges.
In fairness to NBRO and its Engineers, their competence and their responses to the current calamity have been very impressive. It is not the fault of the NBRO that local disasters could not be prevented, and people could not be warned sufficiently in advance to evacuate and avoid being at the epicentre of landslides. The intensity of landslides this year is really a function of the intensity and persistence of rainfall this season, for the occurrence of landslides in Sri Lanka is very directly co-related to the amount of rainfall. The rainfall during this disaster season has been simply relentless.
Evacuation, the ready remedy, is easier said than socially and politically done. Minister Lal Kantha was exasperated at the prospect of evacuating whole divisional secretariats. This was after multiple landslides and the tragedies and disasters they caused. Imagine anybody seriously listening to NBRO’s pleas or warnings to evacuate before any drop of rainwater has fallen, not to mention a single landslide. Ignoring weather warnings is not peculiar to Sri Lanka, but a universal trait of social inertia.
I just lauded NBRO’s competence and expertise. That is because of the excellent database the NBRO professionals have compiled, delineating landslide zones and demarcating them based on their vulnerability for slope failure. They have also identified the main factors causing landslides, undertaken slope stabilization measures where feasible, and developed preventative and mitigative measures to deal with landslide occurrences.
The NBRO has been around since the 1980s, when its pioneers supplemented the work of Prof. Thurairajah at Peradeniya E’Fac in studying the Hantana hill slopes where the NHDA was undertaking a large housing scheme. As someone who was involved in the Hantana project, I have often thought that the initiation of the NBRO could be deemed one of the positive legacies of then Housing Ministry Secretary R. Paskaralingam.
Be that as it may, the NBRO it has been tracking and analyzing landslides in Sri Lanka for nearly three decades, and would seem to have come of age in landslides expertise with its work following 2016 Aranayake Landslide Disaster in the Kegalle District. Technically, the Aranayake disaster is a remarkable phenomenon and it is known as a “rain-induced rapid long-travelling landslide” (RRLL). In Kegalle the 2016 RRLL carried “a fluidized landslide mass over a distance of 2 km” and caused the death of 125 people. International technical collaboration following the disaster produced significant research work and the start of a five-year research project (from 2020) in partnership with the International Consortium on Landslides (ICL). The main purpose of the project is to improve on the early warning systems that NBRO has been developing and using since 2007.
Sri Lankan landslides are rain induced and occur in hilly and mountainous areas where there is rapid weathering of rock into surface soil deposits. Landslide locations are invariably in the wet zone of the country, in 13 districts, in six provinces (viz., the Central, Sabaragamuwa, Uva, Northwestern, Western and Southern, provinces). The Figure below (from NBRO’s literature) shows the number of landslides and fatalities every year between 2003 and 2021.
Based on the graphics shown, there would have been about 5,000 landslides and slope failures with nearly 1,000 deaths over 19 years between 2003 and 2021. Every year there was some landslide or slope failure activity. One notable feature is that there have been more deaths with fewer landslides and vice-versa in particular years. In 2018, there were no deaths when the highest number (1,250) of landslides and slope failures occurred that year. Although the largest number in an year, the landslides in 2018 could have been minor and occurred in unpopulated areas. The reasons for more deaths in, say, 2016 (150) or 2017 (250+), could be their location, population density and the severity of specific landslides.
NBRO’s landslide early warning system is based on three components: (1) Predicting rainfall intensity and monitoring water pressure build up in landslide areas; (2) Monitoring and observing signs of soil movement and slope instability in vulnerable areas; and (3) Communicating landslide risk level and appropriate warning to civil authorities and the local public. The general warnings to Watch (Yellow), be Alert (Brown), or Evacuate (Red) are respectively based on the anticipated rainfall intensities, viz., 75 mm/day, 100 mm/day; and 150 mm/day or 100 mm/hr. My understanding is that over the years, NBRO has established its local presence in vulnerable areas to better communicate with the local population the risk levels and timely action.
Besides Landslides
This year, the rain has been relentless with short-term intensities often exceeding the once per 100-year rainfall. This is now a fact of life in the era of climate change. Added to this was cyclone Ditwah and its unique meteorology and trajectory – from south to north rather than northeast to southwest. The cyclone started with a disturbance southwest of Sri Lanka in the Arabian Sea, traversed around the southern coast from west to east to southeast in the Bay of Bengal, and then cut a wide swath from south to north through the entire easterly half of the island. The origin and the trajectory of the cyclone are also attributed to climate change and changes in the Arabian Sea. The upshot again is unpredictability.
Besides landslides, the rainfall this season has inundated and impacted practically every watershed in the country, literally sweeping away roads, bridges, tanks, canals, and small dams in their hundreds or several hundreds. The longitudinal sinking of the Colombo-Kandy Road in the Kadugannawa area seems quite unparalleled and this may not be the only location that such a shearing may have occurred. The damages are so extensive and it is beyond Sri Lanka’s capacity, and the single-term capacity of any government, to undertake systematic rebuilding of the damaged and washed-off infrastructure.
The government has its work cutout at least in three areas of immediate restoration and long term prevention. On landslides warning, it would seem NBRO has the technical capacity to do what it needs to do, and what seems to be missing is a system of multi-pronged and continuous engagement between the technical experts, on the one hand, and the political and administrative powers as well as local population and institutions, on the other. Such an arrangement is warranted because the landslide problem is severe, significant and it not going to go away now or ever.
Such an engagement will also provide for the technical awareness of the problem, its mitigation and the prevention of serious fallouts. A restructuring could start from the assignment of ministerial responsibilities, and giving NBRO experts constant presence at the highest level of decision making. The engagement should extend down the pyramid to involve every level of administration, including schools and civil society organizations at the local level.
As for external resources, several Asian countries, with India being the closest, are already engaged in multiple ways. It is up to the government to co-ordinate and deploy these friendly resources for maximum results. Sri Lanka is already teamed with India for meteorological monitoring and forecasting, and with Japan for landslide research and studies. These collaborations will obviously continue but they should be focused to fill gaps in climate predictions, and to enhance local level monitoring and prevention of landslides.
To deal with the restoration of the damaged infrastructure in multiple watershed areas, the government may want to revisit the Accelerated Mahaweli Scheme for an approach to deal with the current crisis. The genesis and implementation of that scheme involved as many flaws as it produced benefits, but what might be relevant here is to approach the different countries who were involved in funding and building the different Mahaweli headworks and downstream projects. Australia, Britain, Canada, China, Italy, Japan, Sweden and Germany are some of the countries that were involved in the old Mahaweli projects. They could be approached for technical and financial assistance to restore the damaged infrastructure pieces in the respective watershed areas where these countries were involved.
by Rajan Philips ✍️
Features
Feeling sad and blue?
Here is what you can do!
Comedy and the ability to have a good laugh are what keep us sane. The good news to announce is that there are many British and American comedy shows posted up and available on the internet.
They will bring a few hours of welcome relief from our present doldrums.
Firstly, and in a class of its own, are the many Benny Hill shows. Benny is a British comedian who comes from a circus family, and was brought up in an atmosphere of circus clowning. Each show is carefully polished and rehearsed to get the comedy across and understood successfully. These clips have the most beautiful stage props and settings with suitable, amusing costumes. This is really good comedy for the mature, older viewer.
Benny Hill has produced shows that are “Master-Class” in quality adult entertainment. All his shows are good.
Then comes the “Not the Nine o’clock news” with Rowan Atkinson and his comedy team producing good entertainment suitable for all.
And then comes the “Two Ronnies” – Ronnie Barker and Ronnie Corbett, with their dry sense of humour and wit. Search and you will find other uplifting shows such as Dave Allen, with his monologues and humour.
All these shows have been broadcast in Britain over the last 50 years and are well worth viewing on the Internet.
Similarly, in The USA of America. There are some really great entertainment shows. And never forget Fats Waller in the film “Stormy Weather,” where he was the pianist in the unforgettable, epic, comedy song “Ain’t Misbehavin”. And then there is “Bewitched” with young and glamorous Samantha Stevens and her mother, Endora who can perform magic. It is amazing entertainment! This show, although from the 1970s was a milestone in US light entertainment, along with many more.
And do not overlook Charlie Chaplin and Laurel and Hardy, and all the Disney films. Donald Duck gives us a great wealth of simple comedy.
The US offers you a mountain of comedy and good humour on Youtube. All these shows await you, just by accessing the Internet! The internet channel, ‘You tube’ itself, comes from America! The Americans reach out to you with good, happy things right into your own living room!
Those few people with the ability to understand English have the key to a great- great storehouse of uplifting humour and entertainment. They are rich indeed!
by Priyantha Hettige
Features
Lalith A’s main enemy was lack of time and he battled it persistently
Presidential Mobile Service at Matara amid JVP terror
Like most Ministers, Mr. Athulathmudali over programmed himself. In this respect his was an extreme case. He was an early riser and after his morning walk and the usual routines of a morning, was ready for business by 6.30 a.m. In fact he once shocked an IMF delegation by fixing the appointment with it at this hour. The delegation had to be persuaded that they had heard right, and that the appointment was indeed for 6.30 a.m. and not 6.30 p.m. This desire to get through much as possible during a day inevitably led to certain imbalances. Certain matters which needed more time did not get that time, whilst at the level of officials, we felt that we needed more time with him, and quality time at that.
I had spoken to him several times on this subject. He always had good intentions and wanted to give us more time. But with his political, social and even intellectual responsibilities in regard to speaking engagements of a highly professional nature, it was not often possible to find this time. This situation was highlighted in a comic way, when one day on hearing that the minister had arrived in office for a short time, I grabbed some important papers which I wanted to discuss with him, and made for his room. When I entered, I found three officers, with files in their hands milling outside the door of the washroom. The minister was inside.
I suggested that we might as well form a queue outside the door, a queue which I also joined. An official who came after me also joined the queue. When the minister opened the door, to his great astonishment, and then to his amusement, he found five senior officials, including his Secretary lined up outside the bathroom door! It was funny and we made it funny. But the underlying intentions were quite serious, and we wanted to send him a message that we wanted more time with him. We had to however grab moments such as these in order to keep the flow of work going.One day he good humouredly said, “You all swamp me as I come in,” to which I lightly replied “As a distinguished lawyer you should know that possession is nine-tenths of the law, and now we are in possession of both your room and your attention.” Mr. Athulathmudali chuckled.
An important requirement under Mr. Athulathmudali was a report that had to be submitted to him if any official under his Ministry went abroad on official business. The report had to be reasonably brief, more analytical than descriptive and wherever possible or relevant contain specific recommendations in regard to the betterment of the officer’s area of work. Since the Ministry was quite large, a considerable number of officials went abroad for seminars, study tours, research collaboration, conferences, negotiations and so on. There were, therefore a significant number of reports coming to him. Many of these he read, and on some, he commented or asked questions or sought clarifications. What amazed us was how he found the time. His main enemy was time and he battled it with persistence and determination. Most of us were also in a similar position, and in this, his powerful example was a source of encouragement.
Duties not quite pleasant
As mentioned in several places in these memoirs, a senior public servant’s or a Secretary’s job is not always a pleasant one. At the level of the hierarchy of officials the buck stops with you. Thereafter, when necessary, battling the minister becomes your business. I used to insist to my officials that I needed a good brief. I was not prepared to go and start an argument with a minister unless I was in possession of the full facts. Interpretation was my business. But I needed verifiable facts and authentic figures. Officers who worked with me were soon trained to comply with these requirements. After that was done, if there was any flak, it was my business to take it upon myself. On one such occasion, I had to speak rather firmly to the acting Minister, Mr. G.M. Premachandra. He was young, energetic and even aggressive and was somewhat of a “stormy petrel.” He was an effective speaker in the Sinhala e and could be a formidable debater.
When he became State Minister for Food, he took it upon himself to probe everything. He started getting involved in administrative matters, the implications of which he did not understand, and the details of which he had no time for. During the course of these he not only started criticizing officials liberally, but also employed innuendo to suggest that they were corrupt. When interested parties got to know this, they fed him with halftruths and sometimes plain lies. This naturally confirmed the suspicions in his own mind. He blindly felt around and got hold of some tail and thought that was the elephant. The State Secretary, Mr. Sapukotana, an experienced and balanced official tried his best to advice the minister of the consequences of his actions.
Senior officials in the Food Department were being kept off balance much of the time. Paralysis as creeping into the decision making process. No one was taking decisions because taking decisions risked misinterpretation, suspicion and innuendo. The Deputies were pushing papers up to the Food Commissioner, and soon the Food Commissioner was pushing papers up to the State Secretary. Matters were getting really serious, because delays in calling for and deciding on tenders, attending to commercial disputes and so on were bound to have a serious effect on the availability of timely food supplies, and the maintaining of food security.
Mr. Sapukotana kept me informed from time to time of the developing situation. He tried his best to handle it without disturbing me. But it gradually came to a point that we were both of the view that my intervention was necessary. I took an opportunity that presented itself after a “mini cabinet” meeting which Mr. Premachandra chaired as Acting Minister. I asked him whether he would stay back for a moment. His Secretary seemed embarrassed to stay, but I asked him also to sit. Thereafter, I politely but firmly explained to the minister, the consequences of his actions.
I asked him whether he was aware that nobody was prepared to take a decision in the food sector. I pointed out that should disaster strike, Minister Athulathmudali would certainly ask him for an explanation. I told him further, that in such a contingency, that we as officials will have to tell the truth to the minister. The acting minister listened in silence. I wondered as to what forces of counter attack were gathering in his breast. He did not have the reputation of bowing meekly to a challenge and here I was calling into question his entire approach to his work.
Ultimately when he spoke, he said something that we least expected and which took us completely by surprise. He said that he listened carefully to me; he said that until now he had not realized the gravity of the situation that his actions were precipitating. Then to my great astonishment he said: “You have given me advice like a parent, like a father. Even parents don’t always give such good advice. I will act according to your advice.” Mr. Sapukotana and I were rendered speechless. This was one more of the many experiences I had in public service, where the totally unexpected had occurred.
Through my experience I have been convinced that one should not shirk one’s duty to advice ministers. This duty has to be performed in the public interest and one should not be deterred by possible consequences. However, there is a way and manner of giving this advice. One has to be polite. One should not adopt a confrontational attitude. In my experience, some of these “consequences” which people fear are more imagined than real, and ministers and politicians do not always act according to their perceived public characteristics. On this occasion Mr. Premachandra was a case in point.
Presidential Mobile Service – Matara
The second Presidential Mobile Service was to be held at Matara on November 3, 1989. This was a time of intense JVP activity when the country was gripped by fear. The decision to hold the service in Matara in the deep south was it a sense a challenge to the JVP. Rumours were rife that they would disrupt activities. We were to leave during the early morning of Nov. 3 and this itself was scary. In fact the country had reached a stage where there was very little traffic on the roads after about 9 p.m. We had now to leave for Matara to face an unknown situation leaving home around 4.30 in the morning.
When we left, we noticed that there was hardly any traffic on the roads. All around was in pitch darkness. Even some of the street lights were not functioning. It was quite eerie. We made our way past numerous check points at a couple of which we were stopped.
All this was not a comfortable experience. One felt apprehension. I was booked at the Weligama rest house but when I reached it I found that the power had been disrupted by the JVP during the previous night. We would have to be without lights or fans. But what was far worse was that the disruption of power had affected the pumping of water and the toilets could not be flushed.
The rest house was in short uninhabitable. The authorities there informed us that power would be restored by evening. But none of us had confidence that this would be done or if done, that it would not be disrupted again during the night. Some of us therefore decided to make alternative arrangements, which were not easy to make. Most of the hotels in the vicinity of Matara and even somewhat beyond had already been booked. Eventually, after a diligent search and with the assistance of friends, I found myself a room at Koggala Beach hotel.
This was an immense relief. In fact, it turned out to be much more than mere relief because of the interesting crowd of public servants in occupation. They were a jolly group of story tellers who had a variety of the most hilarious anecdotes to retail, which spared no one. When we reached the hotel at the end of a tiring day, we were able to forget the grim reality outside. Perhaps we really needed to laugh our cares away. Most of us had been subjected to considerable strain for a significant period of time.
At the mobile service itself in the Rahula College premises where the service was held was almost completely deserted on the first day. People were afraid to defy a JVP ban on attending. On the second day however the dam burst. People flocked in from all quarters and directions jamming the space and facilities available. Long queues formed outside areas allocated to all Ministries. The people themselves had suffered due to the disruption of their lives and activities, and when some relief seemed available, one day was all they could contain themselves however dire the threat. They voted with their feet.
On that second day we couldn’t finish at 5 p.m. There were so many people that hours were extended till 6.30 p.m. By the time we got back to our hotels, it was well past 8 p.m. Usually, the third day of the service was a half day, where we finished by 1 p.m., had lunch and started for home. But because of the lost first day and the crowds, the third day was extended to 5 p.m. But that was the official time. Many of us were stuck till about 7 p.m. We did not want to abandon the people still in the queue and who were now looking pretty desperate that they would not be attended to. They had suffered much. This meant once again traveling in the dark, this time to get home.
(Excerpted from In Pursuit of Governance, autobiography of MDD Peiris)
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