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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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The challenge of being positive about SAARC

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The RCSS forum addressed by SAARC Secretary General Ambassador Md. Golam Sarwar in progress. (Pic courtesy RCSS)

It was a few years back that a former President of Sri Lanka took it on himself to pronounce SAARC ‘dead’. Since then there have been other sections of Sri Lankan opinion that have joined the critics of SAARC and taken the solemn stance that SAARC has indeed died what may be called a natural death.

Their fatalism is understandable. SAARC has failed to meet at heads of government or state level for the past several years to take the SAARC process notably forward. Regional cooperation has more or less been only an appealing idea. No substantive concrete projects have taken off to make the idea a hard reality. ‘Inner paralysis’ seems to be SAARC’s lot. Hence the fatalism in these circles.

However, being one of the worst cash-strapped regions of the world and a teemingly populated one with people virtually left to their devices, what choices do the ‘SAARC Eight’ have other than to try their best to band together and continue with their cooperation efforts, however small they may be?

There is no escaping the mounting debt trap for many of these countries and bankrupt Sri Lanka is a glaring example, but ‘throwing in the towel’ and abandoning themselves entirely to the diktats of the strongest economies and their agencies will prove a ‘living death’ for many countries in the SAARC fold.

The gains may be meagre but giving-up on SAARC cooperation in full would prove self-defeating for the organization and South Asia. Right now, the collective intention ought to be to salvage what the region could from the tenuous cooperative efforts. Moreover, such initiatives could go some distance to generate a degree of goodwill among the Eight and help in sustaining a dialogue process.

Given this backdrop it proved ‘a stich in time’ for the Regional Centre for Strategic Studies (RCSS), Colombo, to recently host the SAARC Secretary General Ambassador Md. Golam Sarwar to a round table discussion on the unifying potential of SAARC and its future possibilities, besides other related issue areas.

Held on June 24th and moderated by RCSS Executive Director and former ambassador Ravinatha Aryasinha, the forum brought together a vibrant, wide ranging audience comprising academicians, diplomats, senior public servants, civil society activists and many others. Following the presentation by Ambassador Golam Sarwar titled, ‘Reigniting SAARC: Achievements, Challenges and the Way Ahead’, a lively Q&A followed.

The above forum could be described as an act of lighting the proverbial ‘candle’ rather than ‘cursing the darkness.’ It surely is a ‘darkness’ that could be seen as daunting considering that the region’s pivotal powers, India and Pakistan, are failing to act in a spirit of accord but are engaged in bitter finger-pointing on a number of questions of vital importance to SAARC.

On the other hand, what is the rest of the region doing to bring the above sides together? It is disappointing that to date the rest of SAARC has failed to launch a major diplomatic drive to bring peace between the feuding regional heavyweights. It needs to act without delay and establish its earnestness and this effort would need to prove SAARC’s staying power in the unfolding months and even years.

In assessing SAARC’s seeming failure local opinion in particular has failed to factor in what could be described as weak leadership. Since Sheikh Mujibur Rahman of Bangladesh, the founding father of SAARC, the region has failed to produce a visionary leader who could advance the SAARC cause with charisma and drive.

Among other reasons, weak leadership accounts considerably for the faltering and stuttering status, as it were, of SAARC. Badly needed are leaders who could go the extra mile, think less of narrow national interests and work diligently towards the collective well being of the region but SAARC’s millions of ordinary people have been made to wait in vain for leaders of such stature. Instead, they have been burdened with politicians who seem to be relishing the apparently moribund state of SAARC.

Looking back, it could be said that it was the dynamic leadership factor that led to the launching of the Non-Aligned Movement and for its sustenance for a few decades. True, it could be seen in some quarters that NAM is no more, but as in the case of SAARC, the former too has been unfortunate to be burdened over the years with politicians who lack the vision and drive to unflaggingly advance the fortunes of the South. NAM and SAARC lack the dynamism and vision of leaders of the stature of Jawaharlal Nehru, for example, to give them the required guidance and intellectual depth.

The reasons are complex for there not being among us currently political leaders with the vision and the steadfast commitment to advance the legitimate interests of the South. However, it could be stated with conviction that the majority of Southern leaders have too easily caved in to the demands of the global North and its financial agencies.

These leaders have failed to see, for instance, that the largely market economy oriented Northern governments would not view with favour a centrist economic model that attaches priority to the interests of the dis-empowered publics of the South. This realization ought to have dawned on the current government in Sri Lanka, for instance, some while ago but it has no choice but to abide by IMF dictates since economic survival at present is unthinkable without the latter’s succour.

Accordingly for SAARC this should be the time for some soul-searching. Priority needs to be attached to ending the feuding between India and Pakistan since at present the material fortunes of the region hinge largely on these regional giants giving peaceful relations among them a try. This is no easy challenge to meet but some daring, visionary diplomacy needs to take hold among the rest of SAARC.

There is some sense in SAARC bringing the peoples of the region together through programs that address their best collective interests. A meeting of minds among SAARC nations could enable SAARC and its agencies to build a region-wide people’s movement for progressive political and economic change that could in turn lead to the region’s political leaders sensitizing themselves more to the neglected needs of their publics.

However, the time is ‘now’ for the initiation of these progressive changes and the voice of SAARC well wishers would need to drown out those of their critics.

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OPA seminar examines Sri Lanka’s economic recovery, resilience and growth pathways

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(L to R) Dr Achinthya Koswatte, Anushan Kapilan, Dr Harsha Aturupane, Bhanu Wijeyaratne, Vice President, OPA and moderator of the discussion, and Eng Chamil Edirimuny, General Secretary, OPA, at the head table.

A seminar, “Sri Lanka’s Economic Crossroads: Navigating Recovery, Resilience and Growth” was recently held by the Organisation of Professional Associations of Sri Lanka (OPA) at the OPA Auditorium, bringing together economists, OPA members, and professionals from diverse fields for an insightful discussion on Sri Lanka’s economic recovery and future growth prospects.

The event was held under the patronage of Jayantha Gallehewa, President of the OPA, and was jointly organised by the National Issues Committee (NIC) and the Seminars, Workshops and Programmes Committee of the OPA. The event reaffirmed the organisation’s commitment to advancing professional excellence, fostering insightful intellectual engagement, facilitating interdisciplinary knowledge exchange and creating a constructive platform for informed dialogue on issues of national importance.

The panel of speakers comprised Dr. Harsha Aturupane, Lead Economist and Programme Leader for Human Development at the World Bank for Sri Lanka and the Maldives; Dr. Achinthya Koswatta, Senior Lecturer in Economics at the Open University of Sri Lanka, and Anushan Kapilan, Lead Economist at Verité Research.

In his welcome address, the President of the OPA emphasised that Sri Lanka was at a critical juncture in its economic recovery journey where sustained reforms, effective implementation, and collective national commitment are essential to achieving long-term stability, resilience and inclusive growth. He noted that the country had experienced one of the most severe economic crises in its history with the economy contracting by 7.8 percent in 2022 and a further 11.5 percent in 2023, resulting in significant economic and social challenges.

Delivering his introductory remarks Bhanu Wijeyaratne, Vice President of the OPA and Chairman of the National Issues Committee, underscored the need to move beyond short-term economic stabilisation towards a comprehensive agenda of structural transformation. He observed that the economic crisis had revealed deep-rooted weaknesses within the economy, including persistent fiscal pressures, rising public debt, foreign exchange limitations, and insufficient diversification of the export base. He stressed that addressing these challenges through strategic reforms, institutional strengthening and long-term economic planning would be essential to establishing a more resilient and competitive economy.

While acknowledging recent positive developments, including improved inflation management, tourism recovery and signs of economic stabilisation, Wijeyaratne stressed the need to advance reforms aimed at strengthening fiscal discipline, enhancing productivity, improving competitiveness, developing human capital and reinforcing governance and institutional effectiveness.

He further highlighted the important role of professionals, businesses, academia and other stakeholders in contributing to evidence-based dialogue and supporting Sri Lanka’s journey towards a resilient, inclusive and sustainable economic future.

Delivering the keynote presentation, Dr. Harsha Aturupane provided a comprehensive assessment of Sri Lanka’s economic prospects within the broader context of global economic transformation. He argued that Sri Lanka functioned as a small open economy whose performance is significantly influenced by developments in the global marketplace. External factors could not be controlled, and the country must strengthen its domestic capacity and resilience to respond effectively to international economic shifts, he noted.

Tracing the evolution of global economic systems, Dr. Aturupane highlighted the transition from ideological divisions between state-controlled and market-oriented economies towards increasingly pragmatic approaches focused on growth, competitiveness and development. He noted that Sri Lanka’s own economic journey reflects a similar evolution, with contemporary policy debates now centred on practical solutions for sustainable economic progress.

The presentation also examined the transformative impact of globalisation. Dr. Aturupane observed that global economic integration had enabled several East Asian economies, including South Korea, Singapore, Taiwan and Hong Kong, to achieve remarkable economic advancement through export-led growth strategies. Sri Lanka similarly benefited from this process through the expansion of its apparel industry and increased integration into global value chains.

Turning to Sri Lanka’s recovery programme, Dr. Aturupane emphasised that the ongoing stabilisation process should be viewed as a national programme supported by the International Monetary Fund rather than solely as an IMF initiative. He observed that strong worker remittances, improved tourism earnings, enhanced government revenue mobilisation and prudent import management have contributed significantly to economic stabilisation.

Despite this progress, he cautioned that rebuilding foreign exchange reserves and meeting future debt obligations remain major challenges. He underscored the need to strengthen export performance, attract investment and generate sustainable foreign exchange earnings to ensure long-term economic resilience.

The discussion also focused on monetary stability, inflation management and exchange-rate policy. Dr. Aturupane stressed that maintaining price stability was fundamental to sustainable growth and household welfare, while sound monetary policy remains essential for preserving economic confidence.

Looking beyond stabilisation, he argued that Sri Lanka must transition towards a broader economic transformation agenda. Sustainable growth, he noted, will depend on expanding productive capacity through investment, technological advancement, innovation, skills development and structural reforms.

Among the key constraints identified was the high cost of energy, which continues to affect competitiveness and investment attractiveness. Dr. Aturupane emphasised the importance of improving efficiency and affordability within the energy sector to enhance Sri Lanka’s business environment.

He further highlighted the social dimensions of the crisis, noting the rise in poverty and economic vulnerability among households. Strengthening social protection systems and ensuring inclusive growth, he argued, must remain central components of the national development agenda.

Another critical challenge identified was Sri Lanka’s demographic transition. With an ageing population, outward migration and evolving labour market dynamics, the country is increasingly confronting labour shortages in several sectors. Dr. Aturupane suggested that greater automation, increased labour-force participation and strategic workforce planning would be necessary to address these emerging realities.

Concluding his presentation, he emphasised the need to improve governance, strengthen institutions, enhance competitiveness and create an enabling environment for private sector investment. Sri Lanka’s future success, he noted, will depend on its ability to move decisively beyond crisis management towards a development model founded on resilience, innovation, productivity and inclusive growth.

Dr. Achinthya Koswatta reiterated the importance of policy consistency and predictability in fostering investment and industrial development. She observed that frequent policy changes create uncertainty and discourage long-term investment decisions, whereas stable and coherent policy frameworks build confidence and support sustainable economic transformation.

Meanwhile, Anushan Kapilan highlighted the substantial progress achieved in restoring macroeconomic stability following the recent crisis. He noted significant improvements in fiscal performance, including increased government revenue, reduced reliance on debt financing and a historically low fiscal deficit.

He further observed that public debt levels are declining faster than anticipated, economic growth has exceeded expectations and inflation has been brought under control more rapidly than forecast. Nevertheless, he cautioned that the recovery remains uneven, particularly within the industrial sector and that many households have yet to experience a meaningful improvement in living standards.

The seminar was expertly coordinated by Eng. Chamil Edirimuni, Vice President of the OPA and Chairman of the Seminars, Workshops and Programmes Committee, while the technical moderation and interactive discussion session were facilitated by Bhanu Wijeyaratne, Vice President of the OPA and Chairman of the National Issues Committee.

The event was attended by Tisara De Silva, President-Elect of the OPA, Eng. Ravi Rupasinghe, General Secretary, Past Presidents, members of the Executive Council, representatives of the General Forum and professionals representing a wide range of disciplines.

The seminar concluded with a vibrant exchange of ideas and perspectives, reaffirming the importance of evidence-based policy dialogue, institutional collaboration and collective national commitment in advancing Sri Lanka’s economic recovery, resilience and sustainable growth.

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Her roots run deep in Sri Lanka

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Samantha Kay: Now based in the UK Samantha’s biggest passion is helping people, especially women, build confidence and believe in themselves Today, her focus is on radio, podcasting and coaching women Whenever she visits Sri Lanka, she says she loves spending time on the beautiful south coast, especially Hikkaduwa and Mirissa She released a song with 90s music icon Angie Brown, which reached No. 9 in the UK Club Charts

Yes, for UK-based presenter and artiste Samantha Kay, home is where the heart – and the roots – are. And her roots run deep in Sri Lanka.

In an exclusive interview with The Island, Samantha says “I’m proud to be Sri Lankan. My mum is from Kandy and my dad is from Colombo, so Sri Lanka has always held a very special place in my heart.

“Whenever I visit Sri Lanka, I love spending time on the beautiful south coast, especially Hikkaduwa and Mirissa. It’s somewhere I always feel connected to my roots and completely at peace.”

Now living in Bournemouth, on the south coast of England, where, she says, she is lucky to be close to some of the UK’s most beautiful beaches, including the iconic Sandbanks, Samantha has built a career that refuses to fit into one box.

She is a radio presenter, podcast host, singer-songwriter, personal trainer and life coach.

“I genuinely love the variety because every role allows me to connect with people and, hopefully, make a positive difference in someone’s day.”

Of course, music has taken her far.

One of her proudest achievements, she says, was releasing a song with 90s music icon Angie Brown, which reached No. 9 in the UK Club Charts.

She also reached the final stages of The X Factor and performed at Wembley Stadium in front of thousands.

Beyond music, Samantha competed in bikini bodybuilding across the UK, winning several titles. “It taught me discipline, resilience and self-belief,” she recalls.

Today, her focus is on radio, podcasting and coaching women. Her podcast encourages people to live life on their own terms rather than feeling pressured to follow society’s expectations.

Says Samantha: “Whether someone is single, changing careers, travelling solo or simply trying to find their purpose, I want them to know that it’s never too late to create a life that feels authentic. If you’ve ever felt like you don’t fit into the box, maybe you were never meant to.”

Samantha Kay also spent a year in Dubai, performing at five-star hotels, including FIVE, and coaching at the iconic outdoor gym on Palm Jumeirah.

“I taught strength and conditioning classes, and hosted wellness retreats, combining my passion for music, health and inspiring others.”

However, with family matters calling her back to the UK, she made the choice to return. “Family comes first,” she says.

Looking ahead, Samantha plans to grow her radio and podcast work, release more music, and expand her wellness retreats.

“My biggest passion is helping people, especially women, build confidence and believe in themselves,” she says.

“Wherever my career takes me, I hope to continue inspiring others to live with courage, kindness and authenticity, while never forgetting my Sri Lankan roots.”

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