Features
Buddhism and Ahimsa

by Dr. Justice Chandradasa Nanayakkara
The word Ahimsa, derived from Sanskrit, means non-harm or non-injury and is often translated into English as non-violence. The dictionary defines it as “the ethical principle of not causing harm to other living beings.”
From its very inception, Buddhism has had a deep commitment to non-violence. Ahimsa represents a profound ethical principle in Buddhist thought just as in many other religious traditions. The Dhammapada states “Hatred is never appeased by hatred in this world. By non-alone is hatred appeased. This is a law eternal”. The first precept in buddhism emphasises the importance of avoiding harm to all living beings. It advocates nonviolence and asserts that violence toward others contradicts the teachings of the Buddha. This principle involves refraining from causing injury to life and includes abandoning all forms of weapons that can inflict harm or destroy life. In a positive context, it promotes compassion and empathy for all living beings. Therefore. In an age of hatred and discord ahimsa (non-violence) should become an ideal for all beings.
Buddha’s stance on violence was unequivocal. He was not a theologian but a liberator who sought to guide individuals toward inner peace. For Buddha, nonviolence was not a social or political philosophy. The Buddha famously stated, “There is no greater happiness than peace.” In Christianity, Jesus expressed similar sentiments and declared “Blessed are the peacemakers” The ultimate goal for a Buddhist is to attain a serene state of nirvana, and the means to achieve this must be inherently peaceful. Moreover, the Dhammapada emphasises that “All tremble at violence, all fear death. Putting oneself in the place of another, one should not kill nor cause another to kill.”
Buddha’s teachings have influenced the lives of millions of people worldwide. Buddhists are expected to radiate metta (loving-kindness) and karuna (compassion) which are vital tenets of Buddhism to fellow human beings and to all the elements that constitute Mother Nature. These tenets teach that loving kindness toward one another is essential for peace and harmony in society. Further, the interconnected and interdependent nature of all phenomena in the world underscores that our well-being depends fundamentally on cultivating a peaceful environment free from violence and hatred.
While religions can contribute positively to society, they can also exert a pernicious influence. Religions have, at times, served as agents of violence, providing a cover of legitimacy to unbridled violence and aggression in virtually every heterogeneous society. Many atrocities have been perpetrated and cruel wars have been waged by followers of one religion ruthlessly persecuting those belonging to other faiths in the name of religion.
Buddhism is not exempt from this reality. Despite its peaceful teachings that explicitly condemn war and violence -regardless of whether they are defensive or aggressive- the fact remains that violence has disrupted the political and social landscapes of many Buddhist countries. These countries have grappled with various forms of violent conflicts, fostering a climate of mutual distrust and animosity. In many of these societies, stark disparities and gross injustices have driven individuals to such violence. Conflicts are an inescapable aspect of human existence, ranging from minor inconveniences to serious confrontations, affecting individuals and nations and not unique to Buddhist countries.
There have been many instances where despite Buddhists being committed to radiating metta (loving-kindness) and karuna (compassion) toward all beings participating in violence in places like Sri Lanka, Thailand, Myanmar, and several other countries. These clashes often arise when people fail to tolerate each other’s moral, religious, or political differences. All religions have their accepted dogmas and beliefs that followers must accept without question, which leads to inflexibility and intolerance in the face of other beliefs. When individuals display blind religious zealotry and adopt absolutist and dogmatic attitudes toward their religion can also provoke powerful irrational impulses that destabilise society. When individuals feel overwhelmed by their irrational emotions, normal behaviour breaks down. Similarly, the interpretation of vague dogmas and scriptures has led to varying interpretations resulting in conflictual situations. Moreover, there is the tendency of religious nationalists to view their religion as intimately tied to their nation or homeland, so a threat to one is perceived as a threat to the other. Religious fundamentalists who are primarily driven by dissatisfaction with modernity too have produced extremist sentiments in many countries. It is indeed unfortunate that violence has become so entrenched in our societies, overshadowing the profound wisdom of non-violence that Buddhism seeks to promote.
What happens in these countries in no way represents Buddha’s teachings It is the perversion of his core teachings. No matter what the Buddha taught, there have always been and will be people who will misinterpret the teachings, and resort to violence and killing. It is the fault of the people and not the teachings. While every religious tradition has experienced instances of violence, this phenomenon highlights more about human nature than it does about religion itself. This is particularly so when the world is composed of diverse people with varying tendencies; some are naturally peaceful while others are prone to violence. These popular portrayals of religions often reinforce the view of religion as conflictual and violent.
The Buddha’s teachings are generally pacifist and peaceful, but some contend violence may be justified in certain circumstances. They believe that a certain amount of violence may be acceptable if the end goal is noble. However, the overarching message of Theravada Buddhism remains clear. Non-violence which is intrinsic to Buddhist philosophy, applies to all spheres of life and rejects physical violence even to achieve social or political change. Buddhism is inherently a peaceful tradition and sets its moral bar very high and nowhere in its teachings does one find any evidence in support of violence whether in word , thought or deed. Therefore, all teachings and practices are geared towards the principle of ahimsa (non-harming) for the benefit of oneself and others. Buddha once declared: Even bandits were to carve you up savagely, limb by limb with a two-handled saw, he among you who let his heart get angered even an at that would not be doing my bidding”.
Buddhists who are committed to peace believe that they cannot take up arms under any circumstances, even knowing that they would be killed as a result. True Buddhists are not expected to kill even a small insect let alone kill a human being. If a Buddhist insults another let alone kill or use violence toward others he does not follow buddhas teachings. The irony lies in the fact that history has demonstrated that the use of violence, no matter how justifiable it may seem, often leads to a cycle of further violence.
Another fundamental aspect of Buddhism that is allied to this idea is the doctrine of consequences or Kamma. Buddha said volition is karma Cetanaham, bhikkhave kamman vadimi . Cetayitiva kammam karoti kayena, vacaya, manasa (Intention, oh monks, I call karma, intending one does karma by way of body, speech, and mind. Buddhism just like many religions teaches that human beings are responsible for their actions and must face the repercussions—whether in this life, the next life, or the afterlife. Dhammapada states “An evil deed committed does not immediately bear fruit, just as milk curdles not at once; like smouldering fire covered with ashes, evil deeds follow the fool”.
When we delve deeply into the root causes of conflict and tension, they lie in the unhappiness and suffering born of greed, hatred, and delusion as identified in the Buddha’s teachings. We can only truly foster a harmonious world by embracing the principles of non-violence as enunciated in many religious traditions overcoming hatred and discord.
For Buddhist countries, maintaining armed forces poses the dilemma of protecting their citizens’ rights and lives without violating the principle of non-violence. Similarly, some Buddhists may find it difficult to conceive of serving in the military whilst adhering to the ethos, values and standards of Buddhism. Although Buddha himself was a member of the warrior caste and had cordial relations with kings and delivered several discourses to kings he never advised them to abandon their responsibility of ruling with its attendant consequences and punishment for crimes, nor to abandon warfare and protection of their state when necessary.
Every Buddhist enlisted in the military is legally bound to protect and defend his country and countrymen. It is also natural for every living being to defend himself and attack another for self-protection, but the karmic effect of aggression depends on his mental attitude. For example, if a man dies accidentally in the course of a struggle at the hands of another who had no intention of harming him, according to Buddhism he will be absolved from the karmic reaction. On the other hand, if a man kills another without any provocation whatsoever then he will not be free from the karmic response; he has to face the consequences.
Therefore, there is no fundamental contradiction between adhering to ahimsa and being enlisted in the military service. What is important is how he sets about his task and what intentions he entertains while performing his duties.
In the Kalama sutta of the Anguttara Nikaya, the Buddha has told Kalama, how the three unwholesome roots of greed, hatred and delusion lead one to commit unwholesome actions like killing and causing violence and also to encourage others to do the same, result in long-term harm and suffering.
The renowned Srilankan Buddhist monk and scholar Venerable K. Sri Dhammanannda says, “Buddhists should not be aggressors even in protecting their religion or anything else. They must try their best to avoid any kind of violent act. Sometimes they may be forced to go to war by others who do not respect the concept of brotherhood of humans as taught by the Buddha. They may be called upon to defend their country from external aggression, and as long as they have not renounced worldly life, they are duty-bound to join in the struggle for peace and freedom. Under these circumstances, they cannot be blamed for becoming soldiers or being involved in defence.
One of the challenges the world faces today is transforming the prevalence of violence in all its forms into a culture of peace, not merely the absence of war but also fostering an environment of compassion and karuna (loving-kindness).
Features
US withdrawal from UNHRC, a boon to political repression and ultra-nationalism

The US’ reported withdrawal from the UNHRC and some other vital UN agencies could be seen as a fillip to anti-democratic and ultra-nationalistic forces worldwide. Besides, the stark message is being conveyed that the developing regions of the world would from now on suffer further impoverishment and powerlessness.
The UNHRC needs to be more effective and proactive in bringing to book those states that are lagging in upholding and implementing human rights standards. But thus far it has been notable in the main in only ‘naming and shaming’ periodically those countries that stand accused of human rights and associated violations. More states and their rulers who have proved notorious violators of International Law, for instance, need to be brought to justice.
Hopefully, the UNHRC would be more dynamic in carrying out its responsibilities going forward but it needs material, moral and financial sustenance in increasing measure as it goes about trying to implement its brief. By withdrawing its support for the UNHRC at this juncture the US has further weakened the body and thereby provided a stimulant to the forces of repression worldwide.
What ought to be equally disquieting for the ethically-conscious is the withdrawal of US support for the WHO, the UN agency for Palestinian refugees or the UNRWA and the Paris Climate Agreement. With these actions the US under President Donald Trump has forfeited all claims to being the world’s foremost democracy. It could no longer lead from the front, so to speak, in championing human rights and democratic development.
It is no coincidence that almost at the time of these decisions by the US, President Trump is meeting with Israeli Prime Minister Benjamin Netanyahu. At the time of writing what transpired at these talks is not known to the public but it is plain to see that under the ultra-rightist Israeli Prime Minister, there would be no easy closure to the Middle East conflict and the accompanying blood-letting.
This is in view of the fact that the hawkish Trump administration would be hand-in-glove with the Netanyahu regime right along. There would be no political solution in the foreseeable future nor could it be guaranteed by the main stakeholders to the Middle East question that the current ceasefire would continue.
As mentioned in this column before, Israel would need strong security guarantees from the Palestinian camp and its supporters before it sits earnestly at the negotiating table but a policy of repression by the Israeli state would in no way help in resolving the conflict and in ushering even a measure of peace in the region. With the staunch support of the Trump administration the Netanyahu regime could stave off Palestinian resistance for the time being and save face among its supporters but peace in the Middle East would continue to be a lost cause.
The issues in focus would only be further compounded by the US decision to cease support for the rehabilitation and material sustenance of Palestinian refugees. This policy decision would only result in the further alienation and estrangement of Palestinians from the Western world. Consequently, Intifada-type uprisings should only be expected in the future.
As should be obvious, the US decision to pull out of the WHO would further weaken this vital agency of the UN. A drop in material, medical and financial assistance for the WHO would translate into graver hardships for the suffering civilians in the world’s conflict and war zones. The end result could be the alienation of the communities concerned from the wider international community, resulting in escalating law and order and governance issues worldwide. Among other things, the world would be having on its hands aggravating identity politics consequent to civilian publics being radicalized.
Considering the foregoing, the inference is inescapable that the US is heading in the direction of increasing international isolation and a policy of disengaging from multilateral institutions and arrangements geared to worthy causes that could serve world peace. As matters stand, it would not be wrong to conclude that the Trump administration is quite content with the prevailing ‘international disorder’.
One of the most negative consequences of the US decision to pull out of the UNHRC is the encouragement the forces of repression and ultra-nationalism could gain by it. In almost all the states of South Asia, to consider one region that is notable from this viewpoint, the forces of ultra-nationalism and majoritarian chauvinism could be said to be predominant.
Unfortunately, such forces seem to be on the rise once again in even post-Hasina Bangladesh. In Sri Lanka these forces are somewhat dormant at present but they could erupt to the surface, depending on how diligently the present government guards against their rise.
However, the government of Sri Lanka could not be said to be going the extra mile currently to blunt the appeal of ultra-nationalism, whether it is of the Southern kind or of the Northern kind. Crunch time for the Sri Lankan state would come when it has to seriously cooperate with the UNHRC and help bring those accused of war crimes in Sri Lanka to justice. On whether it could cooperate in this exercise would depend the democratic credentials of the present regime.
The cumulative result of the Trump administration weakening the UN and its agencies would be the relentless rise of anti-democratic, fascistic and repressive regimes the world over. Given this backdrop, one could expect the war in the Ukraine and those wasting civil wars in Africa to rage on. In the case of the Ukraine, the possibility of the US and NATO not being of one mind on ways of ending the war there, could render closure of the conflict any time soon impossible.
However, waiting on the US with the expectation that it would be pulling itself together, so to speak, before long and addressing the issue of international law and order would be tantamount to handing over the world to a most uncertain future. It is highly unlikely that the Trump administration would prove equal to the challenge of bringing even a measure of order out of the current global chaos, given the primacy it would be attaching to what it sees as its national interest.
Rather than wait in suspense, democracy oriented sections the world over would do well to come together in a meeting of minds, with the UN playing a catalytic role in it, to figure out how they could pool all the resources at their command to bring about a world order that would be more respectful of International Law in word and spirit.
Features
‘The Onset: A Short Story’: A philosophical drama attempting to redefine perception and cinema

Debut filmmaker, Thevin Gamage, presents a bold challenge to the time-honoured conventions of cinema. Through his daring short film, Thevin invites audiences to reconsider ‘the truth’ of cinematic rules. The 180-degree rule is broken with seamless subtlety, and a fresh perspective is offered on breaking the fourth wall.
This 13+ minute dialogue-driven drama, ‘The Onset: A Short Story’ featuring two actors and created with the collaboration of a debut cinematographer, was shot entirely in his living room—a testament to ingenuity and creative audacity.
The film not only aims to redefine the language of cinema but also thematically contests one of Plato’s most renowned teachings—The Allegory of the Cave. Thevin offers a fresh lens to examine ‘truth’ blending bold cinematic innovation with a philosophical exploration of perception, arrogance, and enlightenment.
At its heart, this story reflects the universal tension between belief and truth, highlighting the cost of breaking free from illusions. His debut is both a defiant act of rebellion and a bold invitation to shape the evolution of future cinema, leaving audiences with as many questions as answers.
Born into a family of artists in Sri Lanka, Thevin, grew up surrounded by a legacy of creativity yet confined by the traditional expectations of society. His parents achieved success as actors and later as entrepreneurs.
For Thevin, questioning the rules was not rebellion for its own sake—it was a search for freedom, truth, and new perspectives. This drive began in childhood, where strict parental expectations collided with his innate creativity. Movies became his escape, a lens through which he experienced life, love, and possibility.
Yet it wasn’t until his late twenties, after years of academic success and professional detours that he finally embraced his calling as a filmmaker. His audacious short film bridges his personal journey with his artistic vision. By breaking the 180-degree rule and redefining the fourth wall, the film demonstrates that cinematic rules can evolve—not as acts of rebellion, but as purposeful explorations of storytelling.
In the spirit of art and its boundless novelty, Thevin Gamage seeks to induct exactly that: originality.
His debut film is a bold exploration of cinematic boundaries and philosophical inquiry, redefining two foundational principles of cinema. This film invites audiences to experience a narrative that subtly bends the historical rules of the 180-degree rule and the fourth wall—often without them even realizing it.
This debut dares you.
It’s a resolute challenge to tradition and a provocative reminder that “rules” are just a few letters that form a word.
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About young filmmaker

Thevin Gamage
Thevin Gamage is a South Asian filmmaker whose journey reflects both a profound reverence for tradition and an unrelenting desire to transcend it.
Born into a family of artists in Sri Lanka, Thevin was shaped by a legacy of creativity and resilience. His grandfather, Sri Lanka’s first film makeup artist, pioneered his craft with remarkable dedication, laying the foundation for a family deeply rooted in the arts. Though Thevin never met him, his grandfather Regie de Silva’strailblazing work ethic and passion for storytelling helped shape the family ethos, inspiring Thevin’s mother and, in turn, Thevin himself. Reggie was the first Sri Lankan makeup artist. He went to India for his studies in makeup artistry and was active during the era when B.A.W. Jayamanne and Rukmani Devi pioneered the Sri Lankan film industry.
Thevin’s mother, Kumudumali De Silva, a celebrated Best Supporting Actress winner two decades ago and recent Lifetime Achievement Award honoree for her contributions to the wedding industry, met his father, Nihal Gamage, while on set. Together, they transitioned from the entertainment industry to entrepreneurial success, founding a wedding photography and bridal dressing business. Their ventures flourished, even leading to the publication of their own wedding magazine, providing a middle-class life of success and recognition.
Despite these creative roots, societal expectations in Sri Lanka compelled Thevin to pursue academics. After excelling at the University of Toronto with a degree in Political Science, Economics, and Psychology, Thevin still yearned for storytelling. In his late twenties, after years of professional detours, he enrolled in film school and committed fully to his craft.
Operating outside the framework of traditional film production companies, Thevin embraced the challenges of independence. From conceptualization to execution, his debut film is a testament to his determination, ingenuity, and unwavering commitment to his vision. His journey as an independent filmmaker exemplifies the power of creative freedom to challenge norms and shape unique perspectives.
Thevin’s work invites audiences to question, reimagine, and ultimately transform their understanding of storytelling. His journey is not just one of artistic pursuit but an act of defiance—an effort to inspire others to embrace the power of the arts and forge paths beyond traditional norms.
Features
Top three at 40th Mrs World pageant

While South African model Tshego Gaelae becomes the first Black woman to win the Mrs. World title in its 40-year history, we, too, were in the spotlight, at the finals.
Ishadi Amanda took the No. 02 slot, being the first runner-up at the prestigious pageant, held in Las Vegas, USA, from 29-30 January, 2025.
Thailand’s Ploy Panperm was placed third, as the second runner-up.
Sri Lanka’s Ishadi had support from the audience when her name was announced as one of the three finalists.
The Mrs World pageant winner, from South Africa, expressed her thanks on Instagram, saying, “To God be the glory. Thank you so much for the love and support, I am beyond grateful and elated! My beautiful South Africa, the crown is coming home,” she shared with her followers, encapsulating her elation and gratitude.
The Mrs World pageant, established in 1984, stands as the first international beauty contest solely for married women, providing a platform for married contestants to showcase not just their beauty, but also their intellect and community outreach efforts.
Before being picked as the winner, Mrs South Africa was asked: “What is the biggest challenge you have faced and achieved?” And her answer was brilliant:

Rosy Senanayake: Mrs World 1984
“I was so stressed on social media. Social media people should use it to share knowledge and good things. But it’s used to stress people out. But I stood up for myself without that social media pressure. I used the same social media that stressed me out to share good thoughts and hope to get to the victorious place I am today.”
Gaelae’s success is a testament to the ideals celebrated by the pageant, where diversity and empowerment take centre stage.
Gaelae balances her roles as a devoted mother, wife, labour relations manager, and model.
Being the first black woman to clinch the title at the Mrs World pageant has ignited a sense of pride and celebration among South Africans.
The Mrs South Africa Organisation, which played a crucial role in supporting Gaelae’s remarkable journey, also expressed their pride through a statement: “From Soweto to Vegas and now the World, @mrsworldpageant The Crown is Coming Home! Thank you to everyone who supported our queen on her incredible Journey.”
Gaelae returned home to a triumphant celebration fit for a queen.
At the airport to welcome her were her family, friends, church community, the Mrs South African team board and alumni, and the Executive Mayor of Johannesburg.

The crowning of the 40th Mrs World winner
And, guess what? Gaelae is now in touch with me!
Second Runner-up Mrs Thailand Ploy Panperm is quoted as having said: “I believe that modern married women have the potential to excel in multiple roles – as wives, mothers and even as beauty queens – embodying intelligence, talent and beauty.”
For the record, it was our very own Rosy Senanayake who brought Sri Lanka fame at this pageant … being crowned Mrs World at the very first Mrs World pageant, in 1984.
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