by Venerable Narada Maha Thera
Kamma is the law of moral causation. The theory of kamma is a fundamental doctrine in Buddhism. This belief was prevalent in India before the advent of the Buddha. Nevertheless, it was the Buddha who explained and formulated this doctrine in the complete form in which we have it today.
What is the cause of inequality that exists among mankind?
Why should one person be brought up in the lap of luxury, endowed with fine mental, moral and physical qualities, and another in absolute poverty, steeped in misery?
Why should one person be a mental prodigy and another an idiot’?
Why should one person be born with saintly characteristics and another with criminal tendencies?
Why should some be linguistic, artistic, mathematically inclined, or musical from the very cradle.
Why should others be congenitally blind, deaf, or deformed? Why should some be blessed and others cursed from their births?
Either this inequality of mankind has a cause or it is purely accidental. No sensible person would think of attributing this unevenness, this inequality, and this diversity to blind chance or pure accident.
In this world nothing happens to a person that he does not for some reason or other deserve. Usually, men of ordinary intellect cannot comprehend the actual reason or reasons. The definite invisible cause or causes of the visible effect is not necessarily confined to the present life, they may be traced to a proximate or remote past birth.
According to Buddhism, this inequality is due not only to heredity, environment, “nature and nurture”, but also to kamma. In other words, it is the result of our own past actions and our own present doings. We ourselves are responsible for our own happiness and misery. We create our own Heaven. We create our own Hell. We are the architects of our own fate.
Perplexed by the seemingly inexplicable, apparent disparity that existed among humanity, a young truth-seeker approached the Buddha and questioned him regarding this intricate problem of inequality:
“What is the cause, what is the reason, 0 Lord,” questioned lie, “that we find amongst mankind the short-lived and long-lived, the healthy and the diseased, the ugly and beautiful, those lacking influence and the powerful, the poor and the rich, the low-born and the high-born, and the ignorant and the wise?”
The Buddha’s reply was:
“All living beings have actions (Kamma) as their own, their inheritance, their congenital cause, their kinsman, their refuge. It is kamma that differentiates beings into low and high states.”
The Buddha then explained the cause of such differences in accordance with the law of cause and effect.
Certainly we are born with hereditary characteristics. At the same time we possess certain innate abilities that science cannot adequately account for. To our parents we are indebted for the gross sperm and ovum that form the nucleus of this so-called being. They remain dormant within each parent until this potential germinal compound is vitalised by the karmic energy needed for the production of the foetus. kamma is therefore the indispensable conceptive cause of this being.
The accumulated karmic tendencies, inherited in the course of previous lives, at times play a far greater role than the hereditary parental cells and genes in the formation of both physical and mental characteristics.
The Buddha for instance, inherited, like every other person, the reproductive cells and genes from his parents. But physically, morally and intellectually there was none comparable to him in his long line of Royal ancestors. In the Buddha’s own words, he belonged not to the Royal lineage, but to that of the Aryan Buddhas. He was certainly a superman, an extraordinary creation of his own kamma.
According to the Lakkhana Sutta of Digha Nikaya, the Buddha inherited exceptional features, such as the 32 major marks, as the result of his past meritorious deeds. The ethical reason for acquiring each physical feature is clearly explained in the Sutta.
It is obvious from this unique case that karmic tendencies could not only influence our physical organism, but also nullify the potentiality of the parental cells and genes – hence the significance of the Buddha’s enigmatic statement, – “We are the heirs of our own actions.”
Dealing with this problem of variation, the Atthasalini, being a commentary on the Abhidharma, states:
“Depending on this difference in Karma appears the differences in the birth of beings, high and low, base and exalted, happy and miserable. Depending on the difference in karma appears the difference in the individual features of beings as beautiful and ugly, high-born or low born, well-built or deformed. Depending on the difference in karma appears the difference in worldly conditions of beings, such as gain and loss, and disgrace, blame and praise, happiness and misery. “
Thus, from a Buddhist point of view, our present mental, moral intellectual and temperamental differences are, for the most part, due to our own actions and tendencies, both past and present.
Although Buddhism attributes this variation to kamma as being the chief cause among a variety, it does not, however, assert that everything is due to kamma. The law of kamma, important as it is, is only one of the twenty-four conditions described in Buddhist Philosophy.
Refuting the erroneous view that “whatsoever fortune or misfortune experienced is all due to some previous action”, the Buddha said:
“So, then, according to this view owing to previous actions men will become murderers, thieves, unchaste, liars, slanderers, covetous, malicious and perverts. Thus, for those who fall back on the former deeds as the essential reason, there is neither the desire to do, nor effort to do, nor necessity to do this deed, or abstain from this deed. “
It was this important text, which states the belief that all physical circumstances and mental attitudes spring solely from past kamma that Buddha contradicted. If the present life is totally conditioned or wholly controlled by our past actions, then certainly kamma is tantamount to fatalism or determinism or predestination. If this were true, free will would be an absurdity. Life would be purely mechanistic, not much different from a machine. Being created by an Almighty God who controls our destinies and predetermines our future, or being produced by an irresistible kamma that completely determines our fate and controls our life’s course, independent of any free action on our part, is essentially the same. The only difference lies in the two words God and kamma. One could easily be substituted for the other, because the j ultimate operation of both forces would be identical.
Such a fatalistic doctrine is not the Buddhist law of kamma, Five Processes for Kamma Niyama.
According to Buddhism, there are five orders or processes (niyama) which operate in the physical and mental realms.
1. Utu Niyama –
physical inorganic order, e.g. seasonal phenomena of winds and rains. The unerring order of seasons, characteristic seasonal changes and events, causes of winds and rains, nature of heat, etc., all belong to this group.
2. Beeja Niyama –
order of germs and seeds (physical organic order), e.g. rice produced from rice-seed, sugary taste from sugar-cane or honey, peculiar characteristics of certain fruits, etc. The scientific theory of cells and genes and the physical similarity of twins may be ascribed to this order.
3. Kamma Niyama –
order of act and result, e.g., desirable and undesirable acts produce corresponding good and bad results. As surely as water seeks its own level so does kamma, given opportunity, produce its inevitable result, not in the form of a reward or punishment but as an innate sequence. This sequence of deed and effect is as natural and necessary as the way of the sun and the moon.
4. Dhamma Niyama –
order of the norm, e.g. the natural phenomena occurring at the advent of a Bodhisattva in his last birth. Gravitation and other similar laws of nature. The natural reason for being good and so forth, many be included in this group.
5. Citta Niyama –
order or mind or psychic law, e.g., processes of consciousness, arising and perishing of consciousness, constituents of consciousness, power of mind, etc. including telepathy, telaesthesia, retro-cognition, premonition, clairvoyance, clairaudience, thought-reading and such other psychic phenomena which are inexplicable to modern science.
Every mental or physical phenomenon could be explained by these all-embracing five orders or processes which are laws in themselves. kamma as such is only one of these five orders. Like all other natural laws they demand no lawgiver.
Of these five, the physical inorganic order and the order of the norm are more or less mechanistic, though they can be controlled to some extent by human ingenuity and the power of mind. For example, fire normally burns, and extreme cold freezes, but man has walked scatheless over fire and meditated naked on Himalayan snows; horticulturists have worked marvels with flowers and fruits; Yogis have performed levitation. Psychic law is equally mechanistic, but Buddhist training aims at control of mind, which ispossible by right understanding and skilful volition. The kamma law operates quite automatically and, when the kamma is powerful, man cannot interfere with its inexorable result though he may desire to do so; but here also right understanding and skilful volition can accomplish much and mould the future. Good kamma, persisted in, can thwart the reaping of bad kamma, or as some Western scholars prefer to say ‘action influence’, is certainly an intricate law whose working is fully comprehended only by a Buddha. The Buddhist aims at the final destruction of all kamma.
WHAT IS KAMMA?
The Pali term kamma literally means action or doing. Any kind of intentional action whether mental, verbal, or physical, is regarded as kamma. It covers all that is included in the phrase “thought, word and deed”. Generally speaking, all good and bad action constitutes kamma. In its ultimate sense kamma means all moral and immoral volition. Involuntary, unintentional or unconscious actions, though technically deeds, do not constitute kamma, because volition, the most important factor in determining kamma, is absent.
The Buddha says :
“I declare, 0 Bhikkhus, that volition is kamma, having willed one acts by body, speech, and thought. ” (Anguttara Nikaya)
Every volitional action of individuals, save those of the Buddhas and Arahants, is called kamma. The exception made in their case is because they are delivered from both good and evil; they have eradicated ignorance and craving, the roots of kamma.
“Destroyed are their germinal seeds (Khina beeja); selfish desires no longer grow,” states the Ratans Sutta of the Sutta nipata.
This does not mean that the Buddha and Arahantas are passive. They are tirelessly active in working for the real well being and happiness of all. Their deeds ordinarily accepted as good or moral, lack creative power as regards themselves, Understanding things as they truly are, they have finally shattered their cosmic fetters – the chain of cause and effect.
Kamma does not necessarily mean past actions. It embraces both past and present deeds. Hence in one sense, we are the result of what we were; we will be the result of what we are.
In another sense, it should be added, we are not totally the result of what we were; we will not absolutely be the result of what we arc. The present is no doubt the offspring of the past and is the present of the future, but the present is not always a true index of either the past or the future; so complex is the working of kamma.
It is this doctrine of kamma that the mother teaches her child when she says “Be good and you will be happy and we will love you; but if you are bad, you will be unhappy and we will not love you.” In short, kamma is the law of cause and effect in the ethical realm.
KAM MA AND VIPAKA
Kamma is action, and Vipaka, fruit or result, is its reaction.
Just as every object is accompanied by a shadow, even so every volitional activity is inevitably accompanied by its due effect.
kamma is like potential seed: Vipaka could be likened to the fruit arising from the tree – the effect or result. Anisamsa and Adinaya are the leaves, flowers and so forth that correspond to external differences such as health, sickness and poverty-these are inevitable consequences, which happen at the same time. Strictly speaking, both kamma and Vipaka pertain to the mind.
As kamma may be good or bad, so may Vipaka, – the fruit – is good or bad. As kamma is mental so Vipaka is mental (of the mind). It is experienced as happiness, bliss, unhappiness or misery, according to the nature of the kamma seed. Anisainsa are the concomitant advantages material things such as prosperity, health and longevity. When Vipaka’s concomitant material things are disadvantageous, they arc known as Adairaja, full of wretchedness, and appear as poverty, ugliness, disease, short life-span and so forth.
As we sow, we reap somewhere and sometime, in this life or in a future birth. What we reap today is what we have sown either in the present or in the past.
The Samyutta Nikaya states :
“According to the seed that’s sown, So is the fruit you reap there from, Doer of good will gather good,
Doer of evil, evil reaps,
Down is the seed and thou shalt taste The fruit there of”
Kamma is a law in itself, which operates in its own field without the intervention of any external, independent ruling agency.
Happiness and misery, which are the common lot of humanity, are the inevitable effects of causes. From a Buddhist point of view, they are not rewards and punishments, assigned by a supernatural, omniscient ruling power to a soul that has done good or evil. Theists, who attempt to explain everything in this and temporal life and in the eternal future life, ignoring a past, believe in a ‘postmortem’ justice, and may regard present happiness and misery as blessings and curses conferred on His creation by an omniscient and omnipotent Divine Ruler who sits in heaven above controlling the destinies of the human race. Buddhism, which emphatically denies such an Almighty, All merciful God-Creator and an arbitrarily created immortal soul, believes in natural law and justice which cannot be suspended by either an Almighty God or an All-compassionate Buddha. According to this natural law, acts bear their own rewards and punishments to the individual doer whether human justice finds out or not.
There are some who criticise thus: “So, you Buddhists, too, administer capitalistic opium to the people, saying: “You are born poor in this life on account of your past evil kamma. He is born rich on account of his good kamma. So, be satisfied with your humble lot; but do good to be rich in your next life. You are being oppressed now because of your past evil kamma. There is your destiny. Be humble and bear your sufferings patiently. Do good now. You can be certain of a better and happier life after death.”
The Buddhist doctrine of kamma does not expound such ridiculous fatalistic views. Nor does it vindicate a postmortem justice. The All-Merciful Buddha, who had no ulterior selfish motives, did not teach this law of kamma to protect the rich and comfort the poor by promising illusory happiness in an after-life.
While we are born to a state created by ourselves, yet by our own self-directed efforts there is every possibility for us to create new, favourable environments even here and now. Not only individually, but also, collectively, we are at liberty to create fresh kamma that leads either towards our progress or downfall in this very life.
According to the Buddhist doctrine of kamma, one is not always compelled by an ‘iron necessity’, for Kamma is neither fate, nor predestination imposed upon us by some mysterious unknown power to which we must helplessly submit ourselves. It is one’s own doing reacting on oneself, and so one has the possibility to divert the course of one’s kamma to some extent. How far one diverts it depends on oneself.
Is one bound to reap all that one has sown in just proportion?
The Buddha provides an answer:
“if anyone says that a man or woman must reap in this life according to his present deeds, in that case there is no religious life, nor is an opportunity, afforded for the entire extinction of sorrow But if anyone says that what a man or woman reaps in this and future lives accords with his or her deeds present and past, in that case there is a religious life, and an opportunity is afforded for the entire extinction of ‘a sorrow” (Anguttara Nikaya)
Although it is stated in the Dhammapada that “not in the sky, nor in mid-ocean, or entering a mountain cave is found that place on earth where one may escape from (the consequences of) an evil deed”, yet one is not bound to pay all the past arrears of one’s kamma. If such were the case emancipation would be impossibility. Eternal recurrence would be the unfortunate result.
I usually end up totally exhausted when I finish reading the local newspapers from the Pearl. There are so many burning questions and so much is written about them but there are no conclusions and definitely no answers. For example, we seem to have three burning issues right now and this is not in order of importance.
We have a lengthy report that has been published on the Easter Sunday carnage. Everybody knows what I am talking about. However, no one, be it an editor, a paid journalist or a single one of the many amateurs who write to the papers, has reached a conclusion or even expressed an opinion as to who was responsible. At least not a believable one! Surely there are energetic and committed young people in the field of journalism today who, if asked, or directed properly will go out and find a source that would give them at least a credible hypothesis? Or do conclusions exist and has no one the courage to publish them?
At least interview the authors or should I use the word perpetrators of that report. If they refuse to be interviewed ask them why and publish an item every day asking them why! Once you get a hold of them, cross-examine them, trap them into admissions and have no mercy. It is usually geriatrics who write these reports in the Pearl and surely a bright young journalist can catch them out with a smart question or two, or at least show us that they tried? The future of the country depends on it!
We have allegations of contaminated coconut oil been imported. These are very serious allegations and could lead to much harm to the general populace. Do you really believe that no one can find out who the importers are and what brands they sell their products under? In this the Pearl, where everyone has a price, you mean to say that if a keen young journalist was given the correct ammunition (and I don’t mean 45 calibres) and sent out on a specific message, he or she couldn’t get the information required?
We are told that a massive amount of money has been printed over the last few months. There is only speculation as to the sums involved and even more speculation as to what this means to the people of the Pearl. Surely, there are records, probably guarded by extremely lowly paid government servants. I am not condoning bribery but there is nothing left to condone, is there? There are peons in government ministries who will gladly slip you the details if you are committed enough and if you are sent there to get it by a boss who will stand by you and refuse to disclose his sources.
I put it to you, dear readers, that we do not have enough professional, committed and adequately funded news organisations in the country. We can straightaway discount the government-owned joints. We can also largely discount those being run by magnates for personal gain and on personal agendas. As far as the Internet goes, we can forget about those that specialise in speculative and sensationalist untruths, what are we left with O denizens of the Pearl? Are there enough sources of news that you would consider willing to investigate a matter and risk of life and limb and expose the culprits for the greater good of society? Can they be counted even on the fingers of one hand?
In this era when we have useless political leaders, when law and order are non-existent when the police force is a joke, it is time the fourth estate stepped up to the mark! I am sure we have the personnel; it is the commitment from the top and by this, I mean funding and the willingness to risk life and limb, that we lack. Governments over the last few decades have done their best to intimidate the press and systematically destroy any news outlet that tried to buck the usual sycophantic behaviour that is expected from them by those holding absolute power.
Do you think Richard Nixon would ever have been impeached if not for the Watergate reporting? Donald Trump partially owes his defeat to the unrelenting campaign carried out against him by the “fake news” outlets that he tried to denigrate. Trump took on too much. The fourth estate of America is too strong and too powerful to destroy in a head-to-head battle and even the most powerful man in the world, lost. Let’s not go into the merits and demerits of the victor as this is open to debate.
Now, do we have anything like that in the Pearl? Surely, with 20 million-plus “literate” people, we should? We should have over 70 years of independence built up the Fourth Estate to be proud of. One that would, if it stood strong and didn’t waver and collapse under pressure from the rulers, have ensured a better situation for our land. Here is Aotearoa with just five million people, we have journalists who keep holding the government to account. They are well-funded by newspapers and TV networks with audiences that are only a fraction of what is available in the Pearl. Some of the matters they highlight often bring a smirk of derision to my face for such matters wouldn’t even warrant one single line of newsprint, should they happen in the Pearl.
Talking of intimidation from the rulers, most of us are familiar with the nationalisation of the press, the murder and torture of journalists, the burning of presses to insidious laws been passed to curtail the activities of Journalism. These things have happened in other countries, too, but the people and press have been stronger, and they have prevailed. We are at a watershed, an absolutely crucial time. It is now that our last few credible news sources should lift their game. Give us carefully researched and accurate reports with specific conclusions, not generalisations. Refuse to disclose your sources as is your right, especially now that the myopic eye of the UNHCR is turned in our direction.
All other ways and means of saving our beloved motherland, be it government, religion, sources of law and order and even civil society leadership seems to have lapsed into the realm of theory and rhetoric. Our last chance lies with the Fourth Esate and all it stands for. I call for, nay BEG for, a favourable reaction from those decision-makers in that field, who have enough credibility left in society, DON’T LET US DOWN NOW!
The world sees ugly side of our beauty pageants
Yes, it’s still the talk-of-the-town…not only here, but the world over – the fracas that took place at a recently held beauty pageant, in Colombo.
It’s not surprising that the local beauty scene has hit a new low because, in the past, there have been many unpleasant happenings taking place at these so-called beauty pageants.
On several occasions I have, in my articles, mentioned that the state, or some responsible authority, should step in and monitor these events – lay down rules and guidelines, and make sure that everything is above board.
My suggestions, obviously, have fallen on deaf ears, and this is the end result – our beauty pageants have become the laughing stock the world over; talk show hosts are creating scenes, connected with the recent incidents, to amuse their audience.
Australians had the opportunity of enjoying this scenario, so did folks in Canada – via talk show hosts, discussing our issue, and bringing a lot of fun, and laughter, into their discussions!
Many believe that some of these pageants are put together, by individuals…solely to project their image, or to make money, or to have fun with the participants.
And, there are also pageants, I’m told, where the winner is picked in advance…for various reasons, and the finals are just a camouflage. Yes, and rigging, too, takes place.
I was witnessed to one such incident where I was invited to be a judge for the Talent section of a beauty contest.
There were three judges, including me, and while we were engrossed in what we were assigned to do, I suddenly realised that one of the contestants was known to me…as a good dancer.
But, here’s the catch! Her number didn’t tally with the name on the scoresheet, given to the judges.
When I brought this to the notice of the organiser, her sheepish reply was that these contestants would have switched numbers in the dressing room.
Come on, they are no babes!
On another occasion, an organiser collected money from the mother of a contestant, promising to send her daughter for the finals, in the Philippines.
It never happened and she had lots of excuses not to return the money, until a police entry was made.
Still another episode occurred, at one of these so-called pageants, where the organiser promised to make a certain contestant the winner…for obvious reasons.
The judges smelt something fishy and made certain that their scoresheets were not tampered with, and their choice was crowned the winner.
The contestant, who was promised the crown, went onto a frenzy, with the organiser being manhandled.
I’m also told there are organisers who promise contestants the crown if they could part with a very high fee (Rs.500,000 and above!), and also pay for their air ticket.
Some even ask would-be contestants to check out sponsors, on behalf of the organisers. One wonders what that would entail!
Right now, in spite of the pandemic, that is crippling the whole world, we are going ahead with beauty pageants…for whose benefit!
Are the organisers adhering to the Covid-19 health guidelines? No way. Every rule is disregarded.
The recently-held contest saw the contestants, on the move, for workshops, etc., with no face masks, and no social distancing.
They were even seen in an open double-decker bus, checking out the city of Colombo…with NO FACE MASKS.
Perhaps, the instructions given by Police Spokesman DIG Ajith Rohana, and Army Commander, General Shavendra Silva, mean nothing to the organisers of these beauty pageants…in this pandemic setting.
My sincere advice to those who are keen to participate in such events is to check, and double check. Or else, you will end up being deceived…wasting your money, time, and energy.
For the record, when it comes to international beauty pageants for women, Miss World, Miss Universe, Miss Earth and Miss International are the four titles which reign supreme.
In pageantry, these competitions are referred to as the ‘Big Four.’
Better use of vanity projects; Cass apologises, and New Year graciousness
A wise one, with the interests of the country at heart, calling himself ‘A Member of the Silent Majority’, wrote in The Island of Friday, April 9, offering an excellent solution for the better and genuine use of the Mattala Mahinda Rajapaksa International Airport which was built at a stupendous cost to both the Treasury, and wildlife abundant in the area, to satisfy an ego and sycophants’ cries of Hail to the King. Even sans Covid and lockdowns and shut downs of airports, the Mattala Airport was a white elephant, endangering and displacing the black elephants, roaming along their familiar corridors; receiving such few airplanes. Thus, as the writer Cass mentions says, convert the airport to a super hotel with excellent and sure-fire access to wildlife watching, like referred to hotels in Kenya and elsewhere. Yes, it will definitely be a bigger money earner than an airport waiting for a plane to land. Expensive equipment going rusty could be transferred to smaller airports being developed all over the island. There was such a hue and cry when storerooms, within the deserted airport, were used for paddy storage, but not even a whimper of concerted protest when the vanity projects were being built. We also heard that on the rare occasions a plane was to land/take off, peacocks in the area were shot at to prevent them flying into the planes. Aney, what a sin, just to have a name on a nameboard! Use the Suriyawewa Cricket Stadium too for a better purpose and less costly to water and maintain green in near desert climate conditions. What about a residential training institute for youth, perhaps in small industries? If the king-sized ego demands the name be present, OK, leave it. What’s in a name?
Any matter, financial or economic, with benefit to country buttressing it – refer to Dr Harsha de Silva and Eran Wickremaratne. Likewise, anything pertaining to fauna, flora and preservation of natural habitats ask Devani Jayathilake. Cassandra would give two years of her life (she does not have 10 left, she suspects) to know what the answers of the three wise and sincere ones mentioned would be to the proposal to convert the Mattala Airport, oops sorry – Mattala Mahinda Rajapaksa International Airport – to a 7 star hotel for wildlife watching and then tourists proceeding to Yala and other places that were touted to be reached easier if planes brimful of tourists, landed in Mattala. Pipe dream even sans Covid-19.
The thought of the millions, nay billions, our country was indebted to China to construct these vanity projects aka white elephants of the Rajapaksa fiefdom sends Cass’s blood racing in her contracting veins. And now another hair-brained scheme is being exposed, not new but re-exposed: that of the stupendous amount sent direct from the Central Bank with no nod, as reported, from the then Cabinet or Parliament, to an American-resident con-man to improve our appearance on the world stage or at least American stage. My word!! Cosmetics of creams and colours and such like can improve the face of an already beautiful woman. But a country that was once beautiful, glorified, accepted internationally and then politician-spoilt, cannot be redeemed by PR work, however expensively. Nivard Cabraal was the then Govenor of the CB. Of course, as every Banda, Singho and their women say, nothing will come of this. Powerful political sweeping under the carpet in the presence of cardboard administrators and sycophantic hosanna singers, makes the matter disappear and not merely hides it. Unless of course there are enough intrepid outers-of-truths and persistent protestors, brave and national minded enough to continuously tease the matter like a cat its caught rat. Ranjan is locked away in hard labour for four solid years, losing his Parliamentary seat for misusing the gift of his gab, while convicted murderers of the right colour attend Parliament, escorted and all.
To the reigning Mrs World, Mrs Caroline Jurie, for crowning, uncrowning and recrowning of the winner of the recent Mrs Sri Lanka contest. Caroline Jurie took this stride because the winning contestant was four years on the way to being a divorcee, which status forbids a woman from attempting to wear the crown of Mrs…. (country) with a view to becoming Mrs World. This title and honour is bestowed on a woman who promotes, holds sacred the institution of marriage and is a married woman. Cass castigated Caroline Jurie without knowing then the fact that Jurie had protested about this candidate being considered due to her impending divorce; and allowed to contest. She said she withdrew from the panel of judges since her point was not taken by the others. WHY is the Q. Easy to answer. The new beauty queen of shaky married status was a loud speaker in favour of Presidential Candidate Gotabaya R in Polonnaruwa (captured on social media) and probably spoke on stages for SLPP Parliamentary candidates. So of course she was slated to win; vision impaired over rules and future probabilities, She has her height – one advantage. Beauty can always be dexterously rubbed and painted in. But honesty is important and cannot be cloned or grafted in.
Cass now definitely faults the new Mrs Sri Lanka. She should not have contested, having her papers sent in for divorce and not retracted. What happens when she wins the divorce (or her husband wins it, however the divorce was first mooted). Another local contest? And if the divorce was still pending and she went overseas at great expense and won THE crown or a lesser one. To be returned forthwith when she has to remove the present gold band from her third finger, which probably she has already removed but hastily wore for the contest and when preparing for it? This is why Cass avows that many young women particularly, are so very selfish and forward and uppity and even dishonest now. In Cass’ time and even a decade or two later, a girl would never do what this new beauty has done, flipped aside a core rule and necessity of the contest, just to win by honest means or foul. Way the country’s going, my friend.
Post – Aluth Avurudhu
Cassandra is stuffed gill-high with kavun, aluwa and crunchy kokis, preceded by kiributh and lunumiris. She is fending for herself because a dip in Covid numbers and having had the jab, her domestic wished to enjoy a family new year having missed the last one, locked down as we were. Cass made her own kiributh – tasting somewhat like it should, but the sweets were all gifted her. So, also the offers of help, sleep-ins at others’ homes and solicitous frequent inquiries of ‘how are you?’ Kind and gracious relatives and friends, acquaintances too are thanked; and the most appreciated being neighbouring kitchen helps and care givers. Three-wheeler drivers who spin Cass around on errands too make enquiries. And thus her thoughts when resuming work at the nekath time and word processing this article. Sri Lankans are such good people: kind, caring, willing to share and genuine. And then specters themselves on this very sunny landscape: the dishonest, selfish, revengeful and disgraceful. Shrug them off, clear the mental picture and pronounce thank goodness for goodness around.
May all of us (decent people) have a very good year to follow today –Subha Aluth Avuruddhak!
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