Features
Buddhist way to peace and prosperity
by Ven. Siri Vajiraramaye Nanasiha
Economic and social policies based on Buddhist principles were the foundation of peace and prosperity in ancient Sri Lanka. A close examination of this Buddhist foundation would be of assistance to attain, once again, the cherished goal of peace and economic prosperity.
Economic and political theories before Western influence were based on two famous ancient treatises, namely, Kautilya’s Arthaśāstra and Brihaspati’s Arthaśāstra. They had one common feature, in that, under the title of Arthaśātra both writers had written on politics and economics, leaving out the most important ingredient for any development process, i.e. the mental and spiritual development of man.
Generally speaking, the word attha as ‘well-being’ relates to the various aspects of man’s socio-economic development – such as economic prosperity, good governance, education, healthy lifestyle, rule of law and morality. It refers to social progress due to the harmonious unification of all the above factors, contributing to the prosperity and peaceful co-existence of a people. A socio-economic system based on Buddhist principles and practices could easily be formulated to suit today’s modern progressive society.
Current economic thought is based primarily on the works of Adam Smith and Karl Marx, the fathers of the theories of free enterprise and socialism. Neither of these systems pays attention to, nor considers, the inner development of man as an important ingredient in the growth of society. Hence there has been a rapid deterioration in human values and standards of behaviour in societies following these systems. Thus, what the world requires today is a socially stable economic system which yields the highest place to man’s moral development and cultivation of human values.
The Buddha lived in a society entangled and confused by sixty-two divergent views. The Buddha realised the importance of the external environment created by the laws of a country etc, in assisting the endeavours of the populace in working towards their socio-economic well-being. Hence the Buddha delivered many discourses on how to achieve human well-being through peace and prosperity. One such is the Kūṭadanta Sutta of the Digha Nikaya. Therein, the Buddha has explained the importance of equitable distribution of wealth amongst its people, and the satisfaction of the basic needs of the populace, if peace and prosperity, and freedom from crime were to be achieved in a country. More specifically the Sutta indicates how the State could assist the people in their different walks of life.
To quote: “And he (King Maha Vijita) had the Brahman Chaplain called and said, ‘I am desirous, O Brahman, to offer a great sacrifice for my weal and my welfare for many days. Let the venerable one instruct me how.’
“Thereupon, the Brahman who was chaplain said to the King thus: ‘The King’s country, Sire, is harassed and harried. There are dacoits abroad who pillage the villages and town-ships, and who make the roads unsafe. Were the King, so long as that is so, to levy a fresh tax, verily His Majesty would be acting wrongly. But perchance His Majesty might think: ‘I will soon put a stop to these scoundrels’ game by degradation and banishment, and fines and bonds and death!’ But their activities cannot be put to a stop satisfactorily. Those left unpunished would still go on harassing the realm.
“Now there is one method to adopt to put a thorough end to this disorder. Whosever there be in the King’s realm who devote themselves to keeping cattle and the farm, to them let His Majesty the King give food and seed corn. Whosoever there be in the King’s realm who devote themselves to trade, to them let His Majesty the King give capital. Whosoever there be in the King’s realm who devote themselves to government service, to them let His Majesty the King give wages and food. Then those men, following each his own business, will no longer harass the realm; the King’s revenue will go up, the country will be quiet and at peace; and the populace, pleased one with another and happy, dancing their children in their arms, will dwell with open doors.”
“Then King Maha Vijita, O Brahman, accepted the word of his chaplain, and did as he said. And those men following each his business, harassed the realm no more And the King’s revenue went up. And the country became quiet and at peace. And the populace, pleased with one another and happy, dancing their children in their arms, dwelt with open doors.
“So, King Maha Vijita had his chaplain called and said, ‘The disorder is at an end. The country is at peace.’”

The Buddha has encouraged the production of wealth by righteous means. There are five forbidden trades according to the Buddhist texts and ancient Kings of Sri Lanka eschewed them in their economic planning. The forbidden trades were trade in arms or weaponry, trade in living beings (slavery, prostitution), trade in meat or flesh, trade in intoxicating and addictive substances, and trade in poisons.
The main economic pursuit was agriculture even during the time of the Buddha. Hence in the discourses many references were made to agriculture. For example, in the Sadā Puñña Pavaḍḍhana Sutta, it is mentioned that providing irrigation facilities yields increasing and continuous merit. In another discourse it is mentioned that the greatest asset for agriculture is cattle, from which man obtains milk, ghee, curd, butter and they are the best friends of a country. In developing countries, drought power provided by cattle and water were considered basic to agriculture. Dairy farming was encouraged to maintain the nutritional level of the people. Hence our ancient kings prohibited slaughter of cattle, under any circumstance.
In the discourse pertaining to a layman’s happiness, domestic and otherwise, (Gahapati Sutta), foremost is mentioned the satisfaction derived by a layman from the possession of wealth obtained through righteous means (atthi sukha). However, the Buddha warns society against the tendency of becoming slaves to the accumulation of wealth for its own sake. This would lead to both physical and mental suffering. On the other hand, adequate means of livelihood to support oneself and family, to help relatives and friends, and to distribute among the needy and the deserving, would lead to contentment and inner satisfaction. The latter would form the basis for the moral and spiritual development of man, necessary for greater social good.
What has been righteously obtained should be protected from burglary, fire, floods, forfeitures etc. This is ārakkha sampadā. The Buddha has extolled the virtue of personal savings. Hence this also forms a part of ārakkha or protection.
Obtaining money on credit was prevalent even during the Buddha’s time. Persons like Anāthapinḍika were the bankers of the day. The Buddhist texts make reference to instances where he gave loans both to the State as well as to ordinary people. However, Buddhism does not approve of excessive borrowing. The Buddha advocates a life free from debts (anaṇa sukha) as being conducive to the happiness of a layman. This applies even to a country.
In the discourses of the Buddha, there are details of the proper use of one’s earnings. In the Sigālovada Sutta He admonishes Sigāla to apportion his earnings into four and to spend one portion for his daily upkeep and that of his family, two portions for investment in his business, and to set aside the fourth for any emergency.
The third of the four basic principles for economic stability and well-being is samajīvikatā – living within one’s means. A person should spend reasonably in proportion to his income, neither too much nor too little. In the discourse relating to the happiness of a household (Gahapati Sutta), enjoyment of one’s income appropriately and wisely (bhoga sukha) is stated as one of the four factors conducive to lay happiness.
The Buddha extols simple living as being most conducive to the development of one’s mind. A society progresses to the extent the mind of the individual is developed. Administration of such a society becomes easy when law and order is well established. Knowing this, ancient kings of Sri Lanka gave much publicity to the contents of the Ariyavaṃsa Sutta. In this Sutta, preached by the Buddha for the benefit of bhikkhus, they are exhorted to be content with the robes, the alms-food, and the abodes they receive and to develop the mind through meditation.
The last of the four principles for economic and social well-being is kalyāṇa mittatā: companionship or association with the good and virtuous. Such a person or body of persons will always give good counsel and advice on matters of state business or personal life. What King Maha Vijita wanted was a tamasha, in today’s parlance, to celebrate his victories and achievements. His chaplain directed him on the correct path and brought about true peace and happiness to the people of his land through economic prosperity. The King too was humble enough to heed good counsel when given.
By advocating contentment along with increase in production and the equitable distribution of wealth, it is possible to reduce economic unease. At the same time, such action will help to inculcate the value and habit of simple living. With meditation the human mind will advance both morally and spiritually. This will result in reducing social disharmony and insurrection, which arise first in the minds of persons and then manifested externally. Peace and prosperity of a country will be assured. In this process, everyone from the highest in the land to the lowest will have a role to play and will become partners of peace and progress.
(NOTE: This article – edited and shortened – is from one written in 2005 as a layman (Olcott Gunasekera), which appeared in Vesak Sirisara of 2549/2005. The contents are relevant today with the country poised for considerable change.)
Features
Political violence stalking Trump administration
It would not be particularly revelatory to say that the US is plagued by ‘gun violence’. It is a deeply entrenched and widespread malaise that has come in tandem with the relative ease with which firearms could be acquired and owned by sections of the US public, besides other causes.
However, a third apparent attempt on the life of US President Donald Trump in around two and a half years is both thought-provoking and unsettling for the defenders of democracy. After all, whatever its short comings the US remains the world’s most vibrant democracy and in fact the ‘mightiest’ one. And the US must remain a foremost democracy for the purpose of balancing and offsetting the growing power of authoritarian states in the global power system, who are no friends of genuine representational governance.
Therefore, the recent breaching of the security cordon surrounding the White House Correspondents’ Dinner in Washington at which President Trump and his inner Cabinet were present, by an apparently ‘Lone Wolf’ gunman, besides raising issues relating to the reliability of the security measures deployed for the President, indicates a notable spike in anti-VVIP political violence in particular in the US. It is a pointer to a strong and widespread emergence of anti-democratic forces which seem to be gaining in virulence and destructiveness.
The issues raised by the attack are in the main for the US’ political Right and its supporters. They have smugly and complacently stood by while the extremists in their midst have taken centre stage and begun to dictate the course of Right wing politics. It is the political culture bred by them that leads to ‘Lone Wolf’ gunmen, for instance, who see themselves as being repressed or victimized, taking the law into their own hands, so to speak, and perpetrating ‘revenge attacks’ on the state and society.
A disproportionate degree of attention has been paid particularly internationally to Donald Trump’s personality and his eccentricities but such political persons cannot be divorced from the political culture in which they originate and have their being. That is, “structural” questions matter. Put simply, Donald Trump is a ‘true son’ of the Far Right, his principal support base. The issues raised are therefore for the President as well as his supporters of the Right.
We are obliged to respect the choices of the voting public but in the case of Trump’s election to the highest public position in the US, this columnist is inclined to see in those sections that voted for Trump blind followers of the latter who cared not for their candidate’s suitability, in every relevant respect, and therefore acted irrationally. It would seem that the Right in the US wanted their candidate to win by ‘hook or by crook’ and exercise power on their behalf.
By making the above observations this columnist does not intend to imply that voting publics everywhere in the world of democracy cast their vote sensibly. In the case of Sri Lanka, for example, the question could be raised whether the voters of the country used their vote sensibly when voting into office the majority of Executive Presidents and other persons holding high public office. The obvious answer is ‘no’ and this should lead to a wider public discussion on the dire need for thoroughgoing voter education. The issue is a ‘huge’ one that needs to be addressed in the appropriate forums and is beyond the scope of this column.
Looking back it could be said that the actions of Trump and his die-hard support base led to the Rule of Law in the US being undermined as perhaps never before in modern times. A shaming moment in this connection was the protest march, virtually motivated by Trump, of his supporters to the US Capitol on January 6th, 2021, with the aim of scuttling the presidential poll result of that year. Much violence and unruly behaviour, as known, was let loose. This amounted to denigrating the democratic process and encouraging the violent take over of the state.
In a public address, prior to the unruly conduct of his supporters, Trump is on record as blaring forth the following: ‘We won this election and we won by a landslide’, ‘We will stop the steal’, ‘We will never give up. We will never concede. It doesn’t happen’, ‘If you don’t fight like hell, you’re not going to have a country anymore.’
It is plain to see that such inflammatory utterances could lead impressionable minds in particular to revolt violently. Besides, they should have led the more rationally inclined to wonder whether their candidate was the most suitable person to hold the office of President.
Unfortunately, the latter process was not to be and the question could be raised whether the US is in the ‘safest pair of hands’. Needless to say, as events have revealed, Donald Trump is proving to be one of the most erratic heads of state the US has ever had.
However, the latest attempt on the life of President Trump suggests that considerable damage has been done to the democratic integrity of the US and none other than the President himself has to take on himself a considerable proportion of the blame for such degeneration, besides the US’ Far Right. They could be said to be ‘reaping the whirlwind.’
It is a time for soul-searching by the US Right. The political Right has the right to exist, so the speak, in a functional democracy but it needs to take cognizance of how its political culture is affecting the democratic integrity or health of the US. Ironically, the repressive and chauvinistic politics advocated by it is having the effect of activating counter-violence of the most murderous kind, as was witnessed at the White House Correspondents’ Dinner. Continued repressive politics could only produce more such incidents that could be self-defeating for the US.
Some past US Presidents were assassinated but the present political violence in the country brings into focus as perhaps never before the role that an anti-democratic political culture could play in unraveling the gains that the US has made over the decades. A duty is cast on pro-democracy forces to work collectively towards protecting the democratic integrity and strength of the US.
Features
22nd Anniversary Gala …action-packed event
The Editor-in-Chief of The Sri Lankan Anchorman, a Toronto-based monthly, celebrating Sri Lankan community life in Canada, is none other than veteran Sri Lankan journalist Dirk Tissera, who moved to Canada in 1997. His wife, Michelle, whom he calls his “tower of strength”, is the Design Editor.
According to reports coming my way, the paper has turned out to be extremely popular in Toronto.
In fact, The Sri Lankan Anchorman won a press award in Toronto for excellence in editorial content and visual presentation.
However, the buzz in the air in Canada, right now, is The Sri Lankan Anchorman’s 22nd Anniversary Gala, to be held on Friday, 12 June, 2026, at the J&J Swagat Banquet Convention Centre, in Toronto.
An action-packed programme has been put together for the night, featuring some of the very best artistes in the Toronto scene.
The Skylines, who are classified as ‘the local musical band in Toronto’, will headline the event.

Dirk Tissera and wife Michelle: Supporting Sri Lanka-Canada community events, in Toronto, since launching The Anchorman
in 2002
They have performed and backed many legendary Sri Lanka singers.
According to Dirk, The Skylines can belt out a rhythm with gusto … be it Western, Sinhala or Tamil hits.
Also adding sparkle to the evening will be the legendary Fahmy Nazick, who, with his smooth and velvety vocals, will have the crowd on the floor.
Fahmy who was a household name, back in Sri Lanka, will be flying down from Virginia, USA.
He has captivated audiences in Sri Lanka, the Middle East and North America, and this will be his fourth visit to Toronto – back by popular demand,
Cherry DeLuna, who is described by Dirk as a powerhouse, also makes her appearance on stage and is all set to stir up the tempo with her cool and easy delivery.
“She’s got a great voice and vocal range that has captivated audiences out here”, says Dirk.
Chamil Welikala, said to be one of the hottest DJs in town, will be spinning his magic … in English, Sinhala, Tamil and Latin.

Both Jive and Baila competitions are on the cards among many other surprises on the night of 12 June.
This is The Anchorman’s fifth annual dance in a row – starting from 2022, 2023, 2024 and 2025 – and both Dirk and Michelle, and The Anchorman, have always produced elegant social events in Toronto.
“We intend to knock this one out of the park,” the duo says, adding that Western music and Sinhala and Tamil songs is something they’ve always delivered and the crowd loves it.
“We have always supported Sri Lanka-Canada community events, in Toronto, since launching The Anchorman, in 2002, and we intend to keep it that way.”
No doubt, there will be a large crowd of Sri Lankans, from all communities, turning up, on 12 June, to support Dirk, Michelle and The Anchorman.
Features
Face Pack for Radiant Skin
* Apple and Orange:
Blend a few apple and orange pieces together. Add to it a pinch of turmeric and one tablespoon of honey. Apply it to the face and neck and rinse off after 30 minutes. This face pack is suitable for all skin types.
According to experts, apple is one of the best fruits for your skin health with Vitamin A, B complex and Vitamin C and minerals, while, with the orange peel, excessive oil secretion can be easily balanced.
* Mango and Curd:
Ripe mango pulp, mixed with curd, can be rubbed directly onto the skin to remove dirt and cleanse clogged pores. Rinse off after a few minutes.
Yes, of course, mango is a tasty and delicious fruit and this is the mango season in our part of the world, and it has extra-ordinary benefits to skin health. Vitamins C and E in mangoes protect the skin from the UV rays of the sun and promotes cell regeneration. It also promotes skin elasticity and fights skin dullness and acne, while curd, in combination, further adds to it.
* Grapes and Kiwi:
Take a handful of grapes and make a pulp of it. Simultaneously, take one kiwi fruit and mash it after peeling its skin. Now mix them and add some yoghurt to it. Apply it on your face for few minutes and wash it off.
Here again experts say that kiwi is the best nutrient-rich fruit with high vitamin C, minerals, Omega-3 fatty acids and vitamin E, while grapes contain flavonoids, which is an antioxidant that protects the skin from free radical damage. This homemade face pack acts as a natural cleanser and slows down the ageing process.
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