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Meaning of life from Buddhist perspective

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By Dr. Justice Chandradasa Nanayakkkara

“Man is born: to live, to suffer: and to die, and what befalls him is a tragic lot. There is no denying this in the end”. This pithy saying of great poignancy attributed to a well known American novelist Thomas Wolfe sums up the lot of mankind on this earth. It carries a profound insight and a deep philosophy of life.

In the face of this statement, the question arises. What is the meaning of life. Why are we here? Why were we born if we were to suffer and die eventually? All of us see life differently and the true meaning of life is far too complex for any human being to comprehend. It is a complex existential question. For ages, it has perplexed many spiritual leaders, philosophers, and other great thinkers. Throughout history, it has also given rise to much philosophical, scientific, and theological speculation.

We live in a restless competitive world, in which men find themselves directionless, uncertain, and lost about the purpose of their existence and they are faced with the existential dilemma of not knowing what to do with their lives. As a result, they look for meaning and direction in life and a quest to escape the fragility of their mortal existence and suffering. , there is an inherent tendency to seek permanence and purpose.

Some believe that the purpose of life is the pursuit of happiness and pleasure. They act under the hedonistic delusion that it is possible to lead a life bereft of pain and suffering by maximising their happiness and minimising suffering by amassing material wealth and possessions. While some others believe life is to fulfill a religious or spiritual destiny. Still, others look at life from a biological perspective, and for them, the purpose of life is to survive procreate, and ensure the continuation of species.

The meaning of life is deeply bound up with the religious conceptions of existence. Many monotheistic religions such as Christianity believe in an omnipotent, creator God who made us and is responsible for our existence and creation. It is this creator God who rewards and punishes the good deeds and ill deeds of the creatures of his creation. It teaches human life has meaning only when it is lived following God’s will and commandments as God rewards with eternal bliss those who live per his commandments. And the lives of those who act in violation of his commandments have no meaning end in disgrace and lead to hell. It leaves the meaning of life not to the individual but to the creator God.

Buddha on the other hand builds his discourse on the issue of human suffering and the nature of our existence. According to Buddhism, our life is characterised by dukkha (suffering), all beings suffer in one way or another. Suffering may be physical or mental or both. Suffering is brought about by all conditioned things that depend on causes, they continue to change with the changes of causes and conditions, and they do not have a permanent form. Mahaparinibbna sutta states “Impermanent are all component things, they arise and cease, that is their nature’, They come into being and pass away, Release from them is bliss supreme” (Annicca vata sankara -uppada vaya dha mmino, Uppajitva nirujjhanti -tesam vupasamosukkho.)

The essence of Buddha’s teaching is contained in his four noble truths. They are the truth of suffering, the origin of suffering, the cessation of suffering the path that leads to the cessation of suffering, and the final liberation from suffering (nirvana).

The first noble truth expounds human life is pervaded by dukkha (Suffering). Life has pleasant phases and happy moments but the sense of frustration emptiness suffering pervades the lives of all people. Human life is inherently frustrating and pervaded by a sense of suffering. Dukkha can be anything from small irritations to intense suffering. Dukkha encompasses not only tragedies, death, and grief, but also, old age, diseases, association with the unpleasant, separation from loved ones and. notions such as insubstantiality, impermanence, and a lack of satisfaction. It also includes extreme poverty, hunger starvation, and suffering people undergo as a result of wars.

Most of the suffering people are subject to is self-created. It is how we react to it that determines whether or not we suffer. In Buddhism, there is a cause and solution for our suffering. The solution cannot be found by placing any reliance on an omnipotent divine being, praying, or worshiping any deity. It is by training our minds to see the reality as it is.

According to Buddhism, Human life has no absolute and inherent meaning. Life is a self-created illusion without any meaning and the world as it presents itself to us does not make much sense. According to Buddhism, it is we who give meaning to life by our interpretation of it. It is we who define the real purpose and worth of life. Life is what you make of it.

People are suffering and discontent because they are unwilling to comprehend their existence’s fragility and transitory nature. It was the great Greek philosopher Heraclitus who once declared that all things are in a state of flux and that change is the essential nature of reality. Everything, whether in the realm of natural phenomena or human affairs changes continuously from moment to moment. All is in a whirl, nothing escapes this inexorable, unceasing change. Nothing remains in the same state even for the briefest instant.

The transitory and fluid nature of everything constitutes basic features of Buddhist teachings. The same applies to the human body. It constantly changes from conception to birth People often fail to recognize or appreciate the impermanence of all conditioned things. They do not even like to acknowledge their mortality and avoid discussing the subject of death thinking it depressing and morbid. But the brutal fact remains we die sooner or later. Death hovers over all of us. It is the universal law all animate and inanimate things eventually come to an end. It is an uncomfortable truth every human being has to face one day. The time of death is uncertain and unpredictable, but the truth of death is not. It is part of the human cycle. Awareness of death makes people perceive the ultimate futility of worldly concerns and pleasures. Death weighs heavily on the human mind, as an inescapable reminder of the finite nature of our existence. Focusing on the truth of our mortality acts as a powerful catalyst for living a meaningful life.

Buddhism teaches us that it is our insatiable desires that bring about our dukkha (suffering). People’s aspirations and desires are infinite, although, their lives are finite Despite everything being transient and ephemeral, people develop attachments and clutch at material things as if they are eternal and permanent. People waste their lives in the pursuit of empty dreams. They frantically run after transitory pleasures and material objects, foolishly believing that wealth, power, and material possessions will bring lasting happiness.

They act under the delusion that the acquisition of more and more material things leads to happier and, more contented fulfilled lives. They entertain the notion that happiness is proportional to the quantity and monetary value of their possessions. But if we deeply examine the lives of people engaged in the pursuit of world pleasure we would find that in their hearts of heart, they have very little real happiness and contentment. Happiness is not determined by our material wealth and worldly success but by our inner qualities of mind and heart not by what we have, but by what we are. Their attempt to satisfy their insatiable desires can be likened to an attempt to slake their thirst by drinking salt water, as drinking salt water far from quenching their thirst will increase it. (Bhikikhu Bohdi). A person enveloped in delusion (avijja) falls prey to craving wealth, power, and status bringing suffering not only upon himself but to others as well. Life’s greatest sorrows and pain come from attachment

Therefore, the goal of Buddhists should be to seek enlightenment by cultivating a deeper understanding of the nature of existence. to escape samsara which is a cycle of birth, suffering, and death. Buddhists are expected to strive for wisdom and inner peace by practicing meditation and ending the cycle. Buddha preached to the world Four Noble Truths that enable one to put an end to the cycle of suffering and attain the ultimate bliss of Nirvana.

Buddhism emphasises adherence to moral and ethical practices in our daily life. In Buddhism, ethics and morality play a crucial role in guiding people to live a harmonious life and how to interact with each other. Buddhism upholds lofty and demanding moral and ethical values in many of its scriptures and codes of conduct. Buddha declared in many discourses that true happiness could only be realized by leading a life of moral rectitude and virtue. Both ethics and morality help us to abandon the distorted projections that our thoughts and emotions create and also to promote collaboration and community existence. Moral and ethical values are standards by which we distinguish between right and wrong. According to Buddhism, all actions motivated by greed, hatred, and delusion are unwholesome and they are called akusala kamma. All actions that are rooted in the virtues of generosity, love, and wisdom are wholesome. They are called kusala kamma. The ultimate goal in buddhism is to end the cycle of suffering and the cycle of repeated death and rebirth by eliminating three defilements (kilesa) greed, hatred, and delusion.

When we look at the world around us, we can see many find themselves suffering in unprecedented ways. Extending our attention with sympathy and compassion in their direction would bring them a great deal of solace By choosing to lead an ethical life, we contribute to a more compassionate, just, and harmonious world. Buddhism provides people with a way to deal with life’s challenges when they are confronted with the reality of existence. By incorporating Buddhist values into our daily lives we navigate many challenges.

Moral and ethical conduct that a Buddhist should observe can be summed up in one stanza. “Subbapassa akaranam, kusalsssa upasampada, sacittapariyodapanam, etam Buddana sasanam” which means the avoidance of evil, cultivation of the good, and purifying of one’s mind.



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Opinion

War with Iran and unravelling of the global order – II

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A US airstrike on Iran

Broader Strategic Consequences

One of the most significant strategic consequences of the war is the accelerated erosion of U.S. political and moral hegemony. This is not a sudden phenomenon precipitated solely by the present conflict; rather, the war has served to illuminate an already evolving global reality—that the era of uncontested U.S. dominance is in decline. The resurgence of Donald Trump and the reassertion of his “America First” doctrine reflect deep-seated domestic economic and political challenges within the United States. These internal pressures have, in turn, shaped a more unilateral and inward-looking foreign policy posture, further constraining Washington’s capacity to exercise global leadership.

Moreover, the conduct of the war has significantly undermined the political and moral authority of the United States. Perceived violations of international humanitarian law, coupled with the selective application of international norms, have weakened the credibility of U.S. advocacy for a “rules-based international order.” Such inconsistencies have reinforced perceptions of double standards, particularly among states in the Global South. Skepticism toward Western normative leadership is expected to deepen, contributing to the gradual fragmentation of the international system. In this broader context, the ongoing crisis can be seen as symptomatic of a more fundamental transformation: the progressive waning of a global order historically anchored in U.S. hegemony and the emergence of a more contested and pluralistic international landscape.

The regional implications of the crisis are likely to be profound, particularly given the centrality of the Persian Gulf to the global political economy. As a critical hub of energy production and maritime trade, instability in this region carries systemic consequences that extend far beyond its immediate geography. Whatever may be the outcome, whether through the decisive weakening of Iran or the inability of external powers to dismantle its leadership and strategic capabilities, the post-conflict regional order will differ markedly from its pre-war configuration. In this evolving context, traditional power hierarchies, alliance structures, and deterrence dynamics are likely to undergo significant recalibration.

A key lesson underscored by the war is the deep interconnectivity of the contemporary global economic order. In an era of highly integrated production networks and supply chains, disruptions in a single strategic node can generate cascading effects across the global system. As such, regional conflicts increasingly assume global significance. The structural realities of globalisation make it difficult to contain economic and strategic shocks within regional boundaries, as impacts rapidly transmit through trade, energy, and financial networks. In this context, peace and stability are no longer purely regional concerns but global public goods, essential to the functioning and resilience of the international system

The conflict highlights the emergence of a new paradigm of warfare shaped by the integration of artificial intelligence, cyber capabilities, and unmanned systems. The extensive use of unmanned combat aerial vehicles (UCAVs)—a trend previously demonstrated in the Russia–Ukraine War—has been further validated in this theatre. However, unlike the Ukraine conflict, where Western powers have provided sustained military, technological, and financial backing, the present confrontation reflects a more direct asymmetry between a dominant global hegemon and a Global South state. Iran’s deployment of drone swarms and AI-enabled targeting systems illustrates that key elements of Fourth Industrial Revolution (4IR) warfare are no longer confined to technologically advanced Western states. These capabilities are increasingly accessible to Global South actors, lowering barriers to entry and significantly enhancing their capacity to wage effective asymmetric warfare. In this evolving context, technological diffusion is reshaping the strategic landscape, challenging traditional military hierarchies and altering the balance between conventional superiority and innovative, cost-effective combat strategies.

The war further exposed and deepened the weakening of global governance institutions, particularly the United Nations. Many of these institutions were established in 1945, reflecting the balance of power and geopolitical realities of the immediate post-Second World War era. However, the profound transformations in the international system since then have rendered aspects of this institutional architecture increasingly outdated and less effective.

The war has underscored the urgent need for comprehensive international governance reforms to ensure that international institutions remain credible, representative, and capable of addressing contemporary security challenges. The perceived ineffectiveness of UN human rights mechanisms in responding to violations of international humanitarian law—particularly in contexts such as the West Bank and the Gaza Strip, and more recently in Iran—has amplified calls for institutional renewal or the development of alternative frameworks for maintaining international peace and security. Moreover, the selective enforcement of international law and the persistent paralysis in conflict resolution mechanisms risk accelerating the fragmentation of global norms. If sustained, this trajectory would signal not merely the weakening but the possible demise of the so-called liberal international order, accelerating the erosion of both the legitimacy and the effective authority of existing multilateral institutions, and deepening the crisis of global governance.

Historically, major wars have often served as harbingers of new eras in international politics, marking painful yet decisive transitions from one order to another. Periods of systemic decline are typically accompanied by instability, uncertainty, and profound disruption; yet, it is through such crises that the contours of an emerging order begin to take shape. The present conflict appears to reflect such a moment of transition, where the strains within the existing global system are becoming increasingly visible.

Notably, key European powers are exhibiting a gradual shift away from exclusive reliance on the U.S. security umbrella, seeking instead a more autonomous and assertive role in global affairs. At the same time, the war is likely to create strategic space for China to expand its influence. As the United States becomes more deeply entangled militarily and politically, China may consolidate its position as a stabilising economic actor and an alternative strategic partner. This could be reflected in intensified energy diplomacy, expanded infrastructure investments, and a more proactive role in regional conflict management, advancing Beijing’s long-term objective of reshaping global governance structures.

However, this transition does not imply a simple replacement of Pax Americana with Pax Sinica. Rather, the emerging global order is likely to be more diffuse, pluralistic, and multilateral in character. In this sense, the ongoing transformation aligns with broader narratives of an “Asian Century,” in which power is redistributed across multiple centers rather than concentrated in a single hegemon. The war, therefore, may ultimately be understood not merely as a geopolitical crisis, but as a defining inflection point in the reconfiguration of the global order.

Conclusion: A New Era on the Horizon

History shows that major wars often signal the birth of new eras—painful, disruptive, yet transformative. The present conflict is no exception. It has exposed the vulnerabilities of the existing world order, challenged U.S. dominance, and revealed the limits of established global governance.

European powers are beginning to chart a more independent course, reducing reliance on the U.S. security umbrella, while China is poised to expand its influence as an economic stabiliser and strategic partner. Through energy diplomacy, infrastructure investments, and active engagement in regional conflicts, Beijing is quietly shaping the contours of a more multipolar world. Yet this is not the rise of Pax Sinica replacing Pax Americana. The emerging order is likely to be multilateral, fluid, and competitive—a world in which multiple powers, old and new, share the stage. The war, in all its turbulence, may therefore mark the dawn of a genuinely new global era, one where uncertainty coexists with opportunity, and where the next chapter of international politics is being written before our eyes.

by Gamini Keerawella
(First part of this article appeared yesterday (08 April)

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Opinion

University admission crisis: Academics must lead the way

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130,000 students are left out each year—academics hold the key

Each year, Sri Lanka’s G.C.E. Advanced Level examination produces a wave of hope—this year, nearly 175,000 students qualified for university entrance. Yet only 45,000 will be admitted to state universities. That leaves more than 130,000 young people stranded—qualified, ambitious, but excluded. This is not just a statistic; it is a national crisis. And while policymakers debate infrastructure and funding, the country’s academics must step forward as catalysts of change.

Beyond the Numbers: A National Responsibility

Education is the backbone of Sri Lanka’s development. Denying access to tens of thousands of qualified students risks wasting talent, fueling inequality, and undermining national progress. The gap is not simply about seats in lecture halls—it is about the future of a generation. Academics, as custodians of knowledge, cannot remain passive observers. They must reimagine the delivery of higher education to ensure opportunity is not a privilege for the few.

Expanding Pathways, Not Just Campuses

The traditional model of four-year degrees in brick-and-mortar universities cannot absorb the demand. Academics can design short-term diplomas and certificate programmes that provide immediate access to learning. These programmes, focused on employable skills, would allow thousands to continue their education while easing pressure on degree programmes. Equally important is the digital transformation of education. Online and blended learning modules can extend access to rural students, breaking the monopoly of physical campuses. With academic leadership, Sri Lanka can build a reliable system of credit transfers, enabling students to begin their studies at affiliated institutions and later transfer to state universities.

Partnerships That Protect Quality

Private universities and vocational institutes already absorb many students who miss out on state admissions. But concerns about quality and recognition persist. Academics can bridge this divide by providing quality assurance and standardised curricula, supervising joint degree programmes, and expanding the Open University system. These partnerships would ensure that students outside the state system receive affordable, credible, and internationally recognised education.

Research and Advocacy: Shaping Policy

Academics are not only teachers—they are researchers and thought leaders. By conducting labour market studies, they can align higher education expansion with employability. Evidence-based recommendations to the University Grants Commission (UGC) can guide strategic intake increases, regional university expansion, and government investment in digital infrastructure. In this way, academics can ensure reforms are not reactive, but visionary.

Industry Engagement: Learning Beyond the Classroom

Sri Lanka’s universities must become entrepreneurship hubs and innovation labs. Academics can design programmes that connect students directly with industries, offering internship-based learning and applied research opportunities. This approach reduces reliance on classroom capacity while equipping students with practical skills. It also reframes education as a partnership between universities and the economy, rather than a closed system.

Making the Most of What We Have

Even within existing constraints, academics can expand capacity. Training junior lecturers and adjunct faculty, sharing facilities across universities, and building international collaborations for joint programmes and scholarships are practical steps. These measures maximise resources while opening new avenues for students.

A Call to Action

Sri Lanka’s university admission crisis is not just about numbers—it is about fairness, opportunity, and national development. Academics must lead the way in transforming exclusion into empowerment. By expanding pathways, strengthening partnerships, advocating for policy reform, engaging with industry, and optimizing resources, they can ensure that qualified students are not left behind.

“Education for all, not just the fortunate few.”

Dr. Arosh Bandula (Ph.D. Nottingham), Senior Lecturer, Department of Agricultural Economics & Agribusiness, Faculty of Agriculture, University of Ruhuna

by Dr. Arosh Bandula

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Opinion

Post-Easter Sri Lanka: Between memory, narrative, and National security

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As Sri Lanka approaches the seventh commemoration of the Easter Sunday attacks, the national mood is once again marked by grief, reflection, and an enduring sense of incompleteness. Nearly seven years later, the tragedy continues to cast a long shadow not only over the victims and their families, but over the institutions and narratives that have since emerged.

Commemoration, however, must go beyond ritual. It must be anchored in clarity, accountability, and restraint. What is increasingly evident in the post-Easter landscape is not merely a search for truth, but a contest over how that truth is framed, interpreted, and presented to the public.

In recent times, public discourse has been shaped by book launches, panel discussions, and media interventions that claim to offer new insights into the attacks. While such contributions are not inherently problematic, the manner in which certain narratives are advanced raises legitimate concerns. The selective disclosure of information particularly when it touches on intelligence operations demands careful scrutiny.

Sri Lanka’s legal and institutional framework is clear on the sensitivity of such matters. The Official Secrets Act (No. 32 of 1955) places strict obligations on the handling of information related to national security. Similarly, the Police Ordinance and internal administrative regulations governing intelligence units emphasize confidentiality, chain of command, and the responsible use of information. These are not mere formalities; they exist to safeguard both operational integrity and national interest.

When individual particularly those with prior access to intelligence structures enter the public domain with claims that are not subject to verification, it raises critical questions. Are these disclosures contributing to justice and accountability, or are they inadvertently compromising institutional credibility and future operational capacity?

The challenge lies in distinguishing between constructive transparency and selective exposure.

The Presidential Commission of Inquiry into the Easter Sunday Attacks provided one of the most comprehensive official examinations of the attacks. Its findings highlighted a complex web of failures: lapses in intelligence sharing, breakdowns in inter-agency coordination, and serious deficiencies in political oversight. Importantly, it underscored that the attacks were not the result of a single point of failure, but a systemic collapse across multiple levels of governance.

Yet, despite the existence of such detailed institutional findings, public discourse often gravitates toward simplified narratives. There is a tendency to identify singular “masterminds” or to attribute responsibility in ways that align with prevailing political or ideological positions. While such narratives may be compelling, they risk obscuring the deeper structural issues that enabled the attacks to occur.

Equally significant is the broader socio-political context in which these narratives are unfolding. Sri Lanka today remains a society marked by fragile intercommunal relations. The aftermath of the Easter attacks saw heightened suspicion, polarisation, and, in some instances, collective blame directed at entire communities. Although there have been efforts toward reconciliation, these fault lines have not entirely disappeared.

In this environment, the language and tone of public discourse carry immense weight. The framing of terrorism whether as a localized phenomenon or as part of a broader ideological construct must be handled with precision and responsibility. Overgeneralization or the uncritical use of labels can have far-reaching consequences, including the marginalization of communities and the erosion of social cohesion.

At the same time, it is essential to acknowledge that the global discourse on terrorism is itself contested. Competing narratives, geopolitical interests, and selective historiography often shape how events are interpreted. For Sri Lanka, the challenge is to avoid becoming a passive recipient of external frameworks that may not fully reflect its own realities.

A professional and unbiased approach requires a commitment to evidence-based analysis. This includes:

· Engaging with primary sources, including official reports and judicial findings
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· Cross-referencing claims with verifiable data
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· Recognizing the limits of publicly available information, particularly in intelligence matters

It also requires intellectual discipline the willingness to question assumptions, to resist convenient conclusions, and to remain open to complexity.

The role of former officials and subject-matter experts in this discourse is particularly important. Their experience can provide valuable insights, but it also carries a responsibility. Public interventions must be guided by professional ethics, respect for institutional boundaries, and an awareness of the potential impact on national security.

There is a fine balance to be maintained. On one hand, democratic societies require transparency and accountability. On the other, the premature or uncontextualized release of sensitive information can undermine the very systems that are meant to protect the public.

As Sri Lanka reflects on the events of April 2019, it must resist the temptation to reduce a national tragedy into competing narratives or political instruments. The pursuit of truth must be methodical, inclusive, and grounded in law.

Easter is not only a moment of remembrance. It is a test of institutional maturity and societal resilience.

The real question is not whether new narratives will emerge they inevitably will. The question is whether Sri Lanka has the capacity to engage with them critically, responsibly, and in a manner that strengthens, rather than weakens, the foundations of its national security and social harmony.

In the end, justice is not served by noise or conjecture. It is served by patience, rigor, and an unwavering commitment to truth.

Mahil Dole is a former senior law enforcement officer and national security analyst, with over four decades of experience in policing and intelligence, including serving as Head of Counter-Intelligence at the State Intelligence Service of Sri Lanka and a graduate of the Asia Pacific Center for Security Studies in Hawai, USA.

by Mahil Dole
Former Senior Law Enforcement Officer National Security Analyst; Former Head of Counter-Intelligence, State Intelligence Service)

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