Features
Vesak: Celebrating the Birth of Wisdom and the Seeds of Peace
Vesak stands as the most sacred festival in Buddhism, a powerful commemoration of the Buddha’s birth, enlightenment, and Parinirvana. Celebrated on the auspicious full moon of the Vaisakha month, typically falling in May, this festival is a significant occasion for Buddhists worldwide. It invites deep introspection, encouraging the internalization of the Buddha’s core principles, most notably his enduring message of peace and compassion. This message serves as a guiding light for practitioners seeking spiritual awakening and harmonious living.
The true power of Vesak lies in its call to action – the practical application of these profound teachings. The observances and activities of the festival are intentionally designed to cultivate inner peace and extend compassion outwards. From acts of charity and kindness to mindful meditation and engagement with Buddhist scriptures, Vesak empowers individuals to embody non-violence, loving-kindness, and empathy in their everyday lives. It is a time for thoughtful reflection on personal conduct and a renewed commitment to the path of righteousness, fostering a collective vision for a more peaceful and compassionate global community.
Cultivating Inner Harmony
At the heart of the Buddha’s profound wisdom lies the fundamental understanding of suffering and the clear path to its cessation, ultimately leading to enlightenment. This path is not abstract but deeply interwoven with ethical conduct and a specific way of relating to the world. The guiding principles of non-violence (Ahimsa) are crucial, extending beyond physical harm to encompass thoughts and speech. Equally vital are loving-kindness (Metta) and compassion (Karuna), which involve cultivating a genuine wish for the well-being of all beings and an empathetic desire to alleviate their suffering. These interconnected principles form the strong foundation upon which the Buddha’s enduring message of peace rests, offering a practical framework for individual transformation and harmonious coexistence.
In Buddhist teachings, Metta, Karuna, Mudita, and Upekkha are revered as the Four Immeasurable or Brahmaviharas – four boundless qualities to be cultivated through dedicated meditation and practice. Metta embodies loving-kindness, radiating goodwill and a desire for happiness towards all. Karuna signifies compassion, the empathetic understanding of suffering coupled with the wish to relieve it. Mudita is sympathetic joy, the wholesome delight in the happiness and good fortune of others. Upekkha represents equanimity, a balanced and impartial perspective that allows one to remain steady amidst life’s inevitable changes. These four virtues are essential cornerstones of the Buddhist path, fostering inner peace and promoting harmonious relationships within oneself and with the wider world.
Non-Violence (Ahimsa):
The Buddhist principle of Non-Violence, or Ahimsa, extends far beyond a simple injunction against physical harm; it represents a profound ethical stance that permeates every facet of our being – body, speech, and mind. At its core lies a deep respect for the sanctity of all life, recognizing the inherent interconnectedness and intrinsic value of every sentient being, from the smallest insect to the largest animal, including ourselves. This commitment to non-harming necessitates a conscious and continuous effort to refrain from any action that could lead to injury, pain, or death.
Furthermore, Ahimsa delves into the subtle yet powerful realms of verbal communication and our inner thoughts. Words, though seemingly intangible, possess the capacity to wound, demean, and incite hatred, thus violating the spirit of non-violence. Similarly, negative thoughts, such as anger, malice, and resentment, can fester within, poisoning our own minds and potentially manifesting as harmful actions or speech. Therefore, the practice of Ahimsa demands a vigilant awareness of our internal landscape, urging us to cultivate thoughts of peace, goodwill, and understanding.
In the context of Vesak in Sri Lanka, this principle of Ahimsa takes on particular significance. As a time of profound reflection on the Buddha’s teachings, Vesak serves as a potent annual reminder of our ethical responsibilities. The widespread observance of practices like refraining from consuming meat and engaging in acts of kindness towards animals during this period vividly illustrates the commitment to non-violence. The very atmosphere of serenity and goodwill that pervades the country during Vesak underscores the collective aspiration to embody Ahimsa in all aspects of life, fostering a culture of peace that begins within each individual and extends outwards to the community and beyond.
Loving-Kindness (Metta):
The practice of Loving-Kindness, in Buddhism is far more than a passive feeling; it is an active and intentional cultivation of a deep and unwavering wish for the happiness and well-being of all sentient beings without exception. This boundless aspiration transcends the limitations of personal relationships, social circles, or even perceived differences, extending with equanimity towards friends, family, strangers, and even those we might consider difficult or challenging. It is a heartfelt desire for all to be free from suffering and to experience joy, peace, and contentment in their lives.
The cultivation of Metta often involves specific meditative practices designed to nurture this compassionate attitude. During Metta meditation, individuals systematically direct feelings of loving-kindness towards themselves, then gradually expand the circle of their compassion to include loved ones, neutral individuals, those they dislike, and ultimately all beings throughout the universe. This deliberate practice helps to break down the barriers of prejudice and aversion, fostering a profound sense of interconnectedness and empathy. By consciously radiating positive energy and goodwill, practitioners not only cultivate inner peace but also contribute to a more harmonious and compassionate world around them.
The auspicious occasion of Vesak in Sri Lanka provides a particularly potent time for the intensification of Metta practice. The very spirit of Vesak, commemorating the birth, enlightenment, and passing of the Buddha – a being who embodied boundless compassion – naturally inspires Buddhists to deepen their cultivation of loving-kindness. The collective focus on spiritual growth and meritorious deeds during Vesak creates a supportive environment for engaging in Metta meditation and extending heartfelt wishes for the happiness and well-being of all, reinforcing the fundamental Buddhist understanding of our shared existence and the importance of universal benevolence.
Compassion (Karuna):
Compassion in Buddhist philosophy is not merely a passive acknowledgement of the suffering of others; it is an active and deeply felt empathy that penetrates to the core of one’s being, igniting a powerful and unwavering desire to alleviate that pain. It stems from the profound understanding of our shared human condition, recognizing that all beings are subject to the vicissitudes of life and the inherent presence of suffering. This empathetic resonance creates an intrinsic motivation to reach out and offer solace, support, and practical assistance to those who are experiencing hardship, whether physical, emotional, or mental.
The cultivation of Karuna involves developing the capacity to truly feel what others are feeling, to step into their shoes and understand their struggles from their perspective. This requires a willingness to open our hearts to the pain of the world, rather than shielding ourselves from it. Through practices such as mindfulness and empathetic reflection, we can gradually dismantle the barriers that separate us from others and cultivate a more profound sense of interconnectedness. This growing empathy naturally blossoms into compassionate action, driven by the sincere wish to reduce suffering and promote well-being.
The sacred festival of Vesak in Sri Lanka serves as a powerful catalyst for the expression of Karuna. The commemoration of the Buddha, who embodied ultimate compassion throughout his life, inspires countless acts of kindness and generosity. The tradition of Dansalas, offering free food and refreshment to all, exemplifies this spirit of selfless giving rooted in compassion. Similarly, increased efforts to care for the sick, offer support to the vulnerable, and extend kindness to all beings encountered during Vesak demonstrate the tangible manifestation of Karuna. The very atmosphere of goodwill and generosity that permeates Sri Lanka during Vesak underscores the deep-seated value placed on compassionate action and its integral role in both individual spiritual growth and the creation of a more humane society.
Sympathetic or altruistic joy (Mudita):
Mudita stands as a radiant and transformative quality within the Buddhist framework, specifically as one of the four Brahma-viharas, the immeasurable virtues. It is the sincere and unadulterated joy we experience when witnessing the happiness, success, or good fortune of others. Unlike selfish joy, which is contingent on our own gain, Mudita blossoms purely from appreciating the positive experiences of those around us, be they family, friends, acquaintances, or even strangers. It acts as a potent antidote to the corrosive emotions of envy and jealousy, which can cloud our minds and hinder harmonious relationships.
The cultivation of Mudita involves actively training our minds to recognize and appreciate the positive qualities and achievements of others. This practice requires a conscious shift in perspective, moving away from a mindset of comparison and competition towards one of genuine appreciation and celebration. By focusing on the merits and well-being of others, we not only diminish negative emotions within ourselves but also foster a sense of interconnectedness and shared humanity. When we genuinely rejoice in the happiness of others, we contribute to a more positive and supportive social environment, strengthening bonds and fostering a collective sense of joy and shared prosperity.
During Vesak in Sri Lanka, the spirit of Mudita finds a particularly fertile ground. The numerous acts of generosity, the shared religious observances, and the overall atmosphere of goodwill create an environment where celebrating the positive aspects of community and individual lives is naturally amplified. Witnessing the joy of others participating in meritorious deeds, the beauty of the Vesak illuminations enjoyed by all, and the spirit of selfless giving through Dansalas all contribute to a collective experience of Mudita. This shared joy strengthens the social fabric and reinforces the Buddhist values of empathy and interconnectedness, making the Vesak celebrations in Sri Lanka a vibrant expression of sympathetic joy in action.
Equanimity or even-mindedness (Upekkha):
It is a profound and essential Brahma-vihara that cultivates a state of mental equilibrium and impartial observation amidst the ever-changing tides of life. It is not indifference or apathy, but rather a deeply cultivated wisdom that allows us to remain balanced and undisturbed by the inevitable dualities we encounter – the ebb and flow of praise and blame, gain and loss, joy and sorrow. This mental steadiness arises from the understanding of the impermanent nature of all phenomena and the interconnectedness of cause and effect. By developing Upekkha, we learn to observe situations with clarity and objectivity, free from the distorting influences of attachment to positive experiences and aversion to negative ones.
The practice of Upekkha involves training the mind to recognize the transient nature of all things and to release the tendency to cling or resist. It is about cultivating a spacious awareness that allows experiences to arise and pass without creating undue emotional turbulence. This balanced perspective enables us to respond to life’s challenges with greater wisdom and compassion. Instead of being swept away by emotional reactions, we can act with clarity, understanding the complexities of situations and responding in ways that promote well-being for ourselves and others. Upekkha fosters a sense of inner peace that is not dependent on external circumstances, providing a stable foundation for navigating the inevitable ups and downs of existence.
In the context of Vesak in Sri Lanka, the cultivation of Upekkha encourages a serene acceptance of the cyclical nature of life and the interconnectedness of all beings. As individuals engage in acts of generosity, religious observances, and community gatherings, Upekkha promotes harmonious interactions by fostering a sense of impartiality and understanding towards the diverse experiences and perspectives within the community. It reminds individuals to approach both joyful celebrations and moments of reflection with a balanced mind, recognizing the impermanent nature of all things. This cultivated equanimity contributes to a more peaceful and resilient community, where individuals can navigate the complexities of life with grace and understanding, embodying the Buddha’s teachings on inner peace and harmonious coexistence.
The official recognition of Vesak as an international day by the United Nations underscores the global significance of the Buddhist tradition and its profound impact on the spiritual landscape of humanity. This acknowledgement highlights the universal values inherent in Buddhist teachings, particularly its consistent emphasis on the cultivation of inner peace, the practice of tolerance towards all, and the development of mutual understanding among diverse peoples. By formally recognizing Vesak, the UN acknowledges the enduring relevance of these principles in addressing contemporary global challenges and fostering a more harmonious and compassionate world community.
In Sri Lanka, this international recognition of Vesak resonates deeply, reinforcing the nation’s long-standing reverence for this sacred festival. As a country where Buddhist philosophy has significantly shaped cultural norms and societal values, the UN’s declaration serves as a powerful affirmation of the wisdom embedded within these traditions. It further encourages the continued practice and propagation of the Buddha’s teachings on peace, tolerance, and understanding, not only within Sri Lanka but also as a valuable contribution to the global pursuit of harmony and well-being. The celebrations during Vesak in Sri Lanka thus take on an added layer of significance, aligning local observances with a globally acknowledged message of peace and goodwill.
Vesak Celebrations in Sri Lanka and the Message of Peace
In Sri Lanka, where Buddhism is deeply ingrained in the cultural fabric, Vesak is observed with immense fervour and profound devotion, transforming the entire nation into a vibrant expression of Buddhist principles. The multifaceted celebrations intricately weave together religious observances, artistic expressions, and acts of communal generosity, all vividly reflecting the core message of peace. From the ubiquitous and radiant Vesak lanterns illuminating the night sky to the elaborate pandals depicting Jataka tales and the selfless offerings of Dansalas providing sustenance to all, every aspect of the Sri Lankan Vesak celebrations underscores the values of compassion, non-violence, and harmonious coexistence championed by the Buddha.
As Vesak dawns across Sri Lanka, the entire landscape transforms into a breathtaking spectacle of light and colour. Countless vibrant lanterns, known as Vesak Kudu, adorn homes, streets, and public spaces, casting a warm and inviting glow. Alongside these, intricately crafted illuminated displays, the Thorana and pandals, stand tall, narrating captivating stories from the life of the Buddha and the Jataka tales. These visually stunning decorations not only create an atmosphere of profound joy and serenity but also serve as a powerful visual reminder of the Buddha’s teachings, fostering a palpable sense of peace and unity that permeates communities throughout the island.
During this sacred time, devout Buddhists in Sri Lanka make their way to temples, their hearts filled with devotion and reverence. They participate in special religious services, offering fragrant flowers and the soft glow of oil lamps as tokens of their faith. Many also undertake the observance of the Eight Precepts, known as Ata Sil, dedicating themselves to heightened ethical conduct for the day. Within the temple walls, respected monks deliver insightful sermons, eloquently expounding on the core tenets of the Buddha’s teachings, with a particular emphasis on the principles of peace, non-violence, and boundless compassion, guiding devotees on their spiritual path.
As Vesak dawns across Sri Lanka, the entire nation undergoes a breathtaking transformation, adorned with a vibrant tapestry of light and colour. Countless handmade lanterns, known as Vesak Kudu, illuminate homes, streets, and public spaces, casting a warm and inviting glow that symbolizes the dispelling of darkness and the light of wisdom. Towering alongside these are the intricately crafted illuminated displays, the Thorana or pandals, which vividly depict scenes from the life of the Buddha and the engaging narratives of the Jataka tales. These visually stunning decorations not only create an atmosphere of profound joy and serenity that permeates the air but also serve as a powerful and accessible way to share the teachings of the Buddha, fostering a palpable sense of peace and community spirit throughout the island.
A unique and deeply cherished aspect of Vesak celebrations in Sri Lanka is the widespread tradition of “Dansal” – temporary roadside stalls erected by individuals and communities to offer free food, drinks, and refreshments to everyone, regardless of their background or beliefs. This selfless act of giving, freely offered without expectation of return, beautifully embodies the core Buddhist principle of Dana, or generosity. The Dansal not only provide sustenance and comfort to countless people but also serve as a powerful manifestation of compassion and a tangible expression of goodwill, fostering a strong sense of sharing, community spirit, and interconnectedness across the nation.
Ven. Wijitapure Wimalaratana
Emeritus Professor in Economics, University of Colombo
Features
When floods strike: How nations keep food on the table
Insights from global adaptation strategies
Sri Lanka has been heavily affected by floods, and extreme flooding is rapidly becoming one of the most disruptive climate hazards worldwide. The consequences extend far beyond damaged infrastructure and displaced communities. The food systems and supply networks are among the hardest hit. Floods disrupt food systems through multiple pathways. Croplands are submerged, livestock are lost, and soils become degraded due to erosion or sediment deposition. Infrastructural facilities like roads, bridges, retail shops, storage warehouses, and sales centres are damaged or rendered inaccessible. Without functioning food supply networks, even unaffected food-producing regions struggle to continue daily lives in such disasters. Poor households, particularly those dependent on farming or informal rural economies, face sharp food price increases and income loss, increasing vulnerability and food insecurity.
Many countries now recognie that traditional emergency responses alone are no longer enough. Instead, they are adopting a combination of short-term stabilisation measures and long-term strategies to strengthen food supply chains against recurrent floods. The most common immediate response is the provision of emergency food and cash assistance. Governments, the World Food Programme, and other humanitarian organisations often deliver food, ready-to-eat rations, livestock feed, and livelihood support to affected communities.
Alongside these immediate measures, some nations are implementing long-term strategic actions. These include technology- and data-driven approaches to improve flood preparedness. Early warning systems, using satellite data, hydrological models, and advanced weather forecasting, allow farmers and supply chain operators to prepare for potential disruptions. Digital platforms provide market intelligence, logistics updates, and risk notifications to producers, wholesalers, and transporters. This article highlights examples of such strategies from countries that experience frequent flooding.
China: Grain Reserves and Strategic Preparedness
China maintains a large strategic grain reserve system for rice, wheat, and maize; managed by NFSRA-National Food and Strategic Reserves Administration and Sinograin (China Grain Reserves Corporation (Sinograin Group), funded by the Chinese government, that underpins national food security and enables macro-control of markets during supply shocks. Moreover, improvements in supply chain digitization and hydrological monitoring, the country has strengthened its ability to maintain stable food availability during extreme weather events.
Bangladesh: Turning Vulnerability into Resilience
In recent years, Bangladesh has stood out as one of the world’s most flood-exposed countries, yet it has successfully turned vulnerability into adaptive resilience. Floating agriculture, flood-tolerant rice varieties, and community-run grain reserves now help stabilise food supplies when farmland is submerged. Investments in early-warning systems and river-basin management have further reduced crop losses and protected rural livelihoods.
Netherlands, Japan: High-Tech Models of Flood Resilience
The Netherlands offers a highly technical model. After catastrophic flooding in 1953, the country completely redesigned its water governance approach. Farmland is protected behind sea barriers, rivers are carefully controlled, and land-use zoning is adaptive. Vertical farming and climate-controlled greenhouses ensure year-round food production, even during extreme events. Japan provides another example of diversified flood resilience. Following repeated typhoon-induced floods, the country shifted toward protected agriculture, insurance-backed farming, and automated logistics systems. Cold storage networks and digital supply tracking ensure that food continues to reach consumers, even when roads are cut off. While these strategies require significant capital and investment, their gradual implementation provides substantial long-term benefits.
Pakistan, Thailand, Indonesia, and Vietnam: Reform in Response to Recurrent Floods
In contrast, Pakistan and Thailand illustrate both the consequences of climate vulnerability and the benefits of proactive reform. The 2022 floods in Pakistan submerged about one-third of the country, destroying crops and disrupting trade networks. In response, the country has placed greater emphasis on climate-resilient farming, water governance reforms, and satellite-based crop monitoring. Pakistan as well as India is promoting crop diversification and adjusting planting schedules to help farmers avoid the peak monsoon flood periods.
Thailand has invested in flood zoning and improved farm infrastructure that keep markets supplied even during severe flooding. Meanwhile, Indonesia and Vietnam are actively advancing flood-adapted land-use planning and climate-resilient agriculture. For instance, In Vietnam’s Mekong Delta, pilot projects integrate flood-risk mapping, adaptive cropping strategies, and ecosystem-based approaches to reduce vulnerability in agricultural and distribution areas. In Indonesia, government-supported initiatives and regional projects are strengthening flood-risk-informed spatial planning, adaptive farming practices, and community-based water management to improve resilience in flood-prone regions. (See Figure 1)
The Global Lesson: Resilience Requires Early Investment
The global evidence is clear: countries that invest early in climate-adaptive agriculture and resilient logistics are better able to feed their populations, even during extreme floods. Building a resilient future depends not only on how we grow food but also on how we protect, store, and transport it. Strengthening infrastructure is therefore central to stabilising food supply chains while maintaining food quality, even during prolonged disruptions. Resilient storage systems, regional grain reserves, efficient cold chains, improved farming infrastructure, and digital supply mapping help reduce panic buying, food waste, and price shocks after floods, while ensuring that production capacity remains secure.
Persistent Challenges
However, despite these advances, many flood-exposed countries still face significant challenges. Resources are often insufficient to upgrade infrastructure or support vulnerable rural populations. Institutional coordination across the agriculture, disaster management, transport, and environmental sectors remains weak. Moreover, the frequency and scale of climate-driven floods are exceeding the design limits of older disaster-planning frameworks. As a result, the gap between exposure and resilience continues to widen. These challenges are highly relevant to Sri Lanka as well and require deliberate, gradual efforts to phase them out.
The Role of International Trade and global markets
When domestic production falls in such situations, international trade serves as an important buffer. When domestic production is temporarily reduced, imports and regional trade flows can help stabilise food availability. Such examples are available from other countries. For instance, In October 2024, floods in Bangladesh reportedly destroyed about 1.1 million tonnes of rice. In response, the government moved to import large volumes of rice and allowed accelerated or private-sector imports of rice to stabilize supply and curb food price inflation. This demonstrates how, when domestic production fails, international trade/livestock/food imports (from trade partners) acted as a crucial buffer to ensure availability of staple food for the population. However, this approach relies on well-functioning global markets, strong diplomatic relationships, and adequate foreign exchange, making it less reliable for economically fragile nations. For example, importing frozen vegetables to Sri Lanka from other countries can help address supply shortages, but considerations such as affordability, proper storage and selling mechanisms, cooking guidance, and nutritional benefits are essential, especially when these foods are not widely familiar to local populations.
Marketing and Distribution Strategies during Floods
Ensuring that food reaches consumers during floods requires innovative marketing and distribution strategies that address both supply- and demand-side challenges. Short-term interventions often include direct cash or food transfers, mobile markets, and temporary distribution centres in areas where conventional marketplaces become inaccessible. Price stabilisation measures, such as temporary caps or subsidies on staple foods, help prevent sharp inflation and protect vulnerable households. Awareness campaigns also play a role by educating consumers on safe storage, cooking methods, and the nutritional value of unfamiliar imported items, helping sustain effective demand.
Some countries have integrated technology to support these efforts; in this regard, adaptive supply chain strategies are increasingly used. Digital platforms provide farmers, wholesalers, and retailers with real-time market information, logistics updates, and flood-risk alerts, enabling them to reroute deliveries or adjust production schedules. Diversified delivery routes, using alternative roads, river transport, drones, or mobile cold-storage units, have proven essential for maintaining the flow of perishable goods such as vegetables, dairy, and frozen products. A notable example is Japan, where automated logistics systems and advanced cold-storage networks help keep supermarkets stocked even during severe typhoon-induced flooding.
The Importance of Research, Coordination, and Long-Term Commitment
Global experience also shows that research and development, strong institutional coordination, and sustained national commitment are fundamental pillars of flood-resilient food systems. Countries that have successfully reduced the impacts of recurrent floods consistently invest in agricultural innovation, cross-sector collaboration, and long-term planning.
Awareness Leads to Preparedness
As the summary, global evidence shows that countries that act early, plan strategically, and invest in resilience can protect both people and food systems. As Sri Lanka considers long-term strategies for food security under climate change, learning from flood-affected nations can help guide policy, planning, and public understanding. Awareness is the first step which preparedness must follow. These international experiences offer valuable lessons on how to protect food systems through proactive planning and integrated actions.
(Premaratne (BSc, MPhil, LLB) isSenior Lecturer in Agricultural Economics Department of Agricultural Systems, Faculty of Agriculture, Rajarata University. Views are personal.)
Key References·
Cabinet Secretariat, Government of Japan, 2021. Fundamental Plan for National Resilience – Food, Agriculture, Forestry and Fisheries / Logistics & Food Supply Chains. Tokyo: Cabinet Secretariat.
· Delta Programme Commissioner, 2022. Delta Programme 2023 (English – Print Version). The Hague: Netherlands Delta Programme.
· Hasanuddin University, 2025. ‘Sustainable resilience in flood-prone rice farming: adaptive strategies and risk-sharing around Tempe Lake, Indonesia’, Sustainability. Available at: https://www.mdpi.com/2071-1050/17/6/2456 [Accessed 3 December 2025].
· Mekong Urban Flood Resilience and Drainage Programme (TUEWAS), 2019–2021. Integrated urban flood and drainage planning for Mekong cities. TUEWAS / MRC initiative.
· Ministry of Agriculture and Rural Affairs, People’s Republic of China, 2025. ‘China’s summer grain procurement surpasses 50 mln tonnes’, English Ministry website, 4 July.
· National Food and Strategic Reserves Administration (China) 2024, ‘China purchases over 400 mln tonnes of grain in 2023’, GOV.cn, 9 January. Available at: https://english.www.gov.cn/archive/statistics/202401/09/content_WS659d1020c6d0868f4e8e2e46.html
· Pakistan: 2022 Floods Response Plan, 2022. United Nations / Government of Pakistan, UN Digital Library.
· Shigemitsu, M. & Gray, E., 2021. ‘Building the resilience of Japan’s agricultural sector to typhoons and heavy rain’, OECD Food, Agriculture and Fisheries Papers, No. 159. Paris: OECD Publishing.
· UNDP & GCF, 2023. Enhancing Climate Resilience in Thailand through Effective Water Management and Sustainable Agriculture (E WMSA): Project Factsheet. UNDP, Bangkok.
· United Nations Development Programme (UNDP), 2025. ‘Rice Bank revives hope in flood hit hill tracts, Bangladesh’, UNDP, 19 June.
· World Bank, 2022. ‘Bangladesh: World Bank supports food security and higher incomes of farmers vulnerable to climate change’, World Bank press release, 15 March.
Features
Can we forecast weather precisely?
Weather forecasts are useful. People attentively listen to them but complain that they go wrong or are not taken seriously. Forecasts today are more probabilistically reliable than decades ago. The advancement of atmospheric science, satellite imaging, radar maps and instantly updated databases has improved the art of predicting weather.
Yet can we predict weather patterns precisely? A branch of mathematics known as chaos theory says that weather can never be foretold with certainty.
The classical mechanics of Issac Newton governing the motion of all forms of matter, solid, liquid or gaseous, is a deterministic theory. If the initial conditions are known, the behaviour of the system at later instants of time can be precisely predicted. Based on this theory, occurrences of solar eclipses a century later have been predicted to an accuracy of minutes and seconds.
The thinking that the mechanical behaviour of systems in nature could always be accurately predicted based on their state at a previous instant of time was shaken by the work of the genius French Mathematician Henri Poincare (1864- 1902).
Eclipses are predicted with pinpoint accuracy based on analysis of a two-body system (Earth- Moon) governed by Newton’s laws. Poincare found that the equivalent problem of three astronomical bodies cannot be solved exactly – sometimes even the slightest variation of an initial condition yields a drastically different solution.
A profound conclusion was that the behaviour of physical systems governed by deterministic laws does not always allow practically meaningful predictions because even a minute unaccountable change of parameters leads to completely different results.
Until recent times, physicists overlooked Poincare’s work and continued to believe that the determinism of the laws of classical physics would allow them to analyse complex problems and derive future happenings, provided necessary computations are facilitated. When computers became available, the meteorologists conducted simulations aiming for accurate weather forecasting. The American mathematician Edward Lorenz, who turned into a reputed meteorologist, carried out such studies in the early 1960s, arrived at an unexpected result. His equations describing atmospheric dynamics demonstrated a strange behaviour. He found that even a minute change (even one part in a million) in initial parameters leads to a completely different weather pattern in the atmosphere. Lorenz announced his finding saying, A flap of a butterfly wing in one corner of the world could cause a cyclone in a far distant location weeks later! Lorenz’s work opened the way for the development branch of mathematics referred to as chaos theory – an expansion of the idea first disclosed by Henri Poincare.
We understand the dynamics of a cyclone as a giant whirlpool in the atmosphere, how it evolves and the conditions favourable for their origination. They are created as unpredictable thermodynamically favourable relaxation of instabilities in the atmosphere. The fundamental limitations dictated by chaos theory forbid accurate forecasting of the time and point of its appearance and the intensity. Once a cyclone forms, it can be tracked and the path of movement can be grossly ascertained by frequent observations. However, absolutely certain predictions are impossible.
A peculiarity of weather is that the chaotic nature of atmospheric dynamics does not permit ‘long – term’ forecasting with a high degree of certainty. The ‘long-term’ in this context, depending on situation, could be hours, days or weeks. Nonetheless, weather forecasts are invaluable for preparedness and avoiding unlikely, unfortunate events that might befall. A massive reaction to every unlikely event envisaged is also not warranted. Such an attitude leads to social chaos. The society far more complex than weather is heavily susceptible to chaotic phenomena.
by Prof. Kirthi Tennakone (ktenna@yahoo.co.uk)
Features
When the Waters Rise: Floods, Fear and the ancient survivors of Sri Lanka
The water came quietly at first, a steady rise along the riverbanks, familiar to communities who have lived beside Sri Lanka’s great waterways for generations. But within hours, these same rivers had swollen into raging, unpredictable forces. The Kelani Ganga overflowed. The Nilwala broke its margins. The Bentara, Kalu, and Mahaweli formed churning, chocolate-brown channels cutting through thousands of homes.
When the floods finally began to recede, villagers emerged to assess the damage, only to be confronted by another challenge: crocodiles. From Panadura’s back lanes to the suburbs of Colombo, and from the lagoons around Kalutara to the paddy fields of the dry zone, reports poured in of crocodiles resting on bunds, climbing over fences, or drifting silently into garden wells.
For many, these encounters were terrifying. But to Sri Lanka’s top herpetologists, the message was clear: this is what happens when climate extremes collide with shrinking habitats.
“Crocodiles are not invading us … we are invading floodplains”
Sri Lanka’s foremost crocodile expert, Dr. Anslem de Silva, Regional Chairman for South Asia and Iran of the IUCN/SSC Crocodile Specialist Group, has been studying crocodiles for over half a century. His warning is blunt.
“When rivers turn into violent torrents, crocodiles simply seek safety,” he says. “They avoid fast-moving water the same way humans do. During floods, they climb onto land or move into calm backwaters. People must understand this behaviour is natural, not aggressive.”
In the past week alone, Saltwater crocodiles have been sighted entering the Wellawatte Canal, drifting into the Panadura estuary, and appearing unexpectedly along Bolgoda Lake.
“Saltwater crocodiles often get washed out to sea during big floods,” Dr. de Silva explains. “Once the current weakens, they re-enter through the nearest lagoon or canal system. With rapid urbanisation along these waterways, these interactions are now far more visible.”
- An adult Salt Water Crocodile (Crocodylus porosus) (Photo -Madura de Silva)
- Adult Mugger (Crocodylus plaustris) Photo -Laxhman Nadaraja
- A Warning sign board
- A Mugger holding a a large Russell ’s viper (Photo- R. M. Gunasinghe)
- Anslem de Silva
- Suranjan Karunarathna
This clash between wildlife instinct and human expansion forms the backdrop of a crisis now unfolding across the island.
A conflict centuries old—now reshaped by climate change
Sri Lanka’s relationship with crocodiles is older than most of its kingdoms. The Cūḷavaṃsa describes armies halted by “flesh-eating crocodiles.” Ancient medical texts explain crocodile bite treatments. Fishermen and farmers around the Nilwala, Walawe, Maduganga, Batticaloa Lagoon, and Kalu Ganga have long accepted kimbula as part of their environment.
But the modern conflict has intensified dramatically.
A comprehensive countrywide survey by Dr. de Silva recorded 150 human–crocodile attacks, with 50 fatal, between 2008 and 2010. Over 52 percent occurred when people were bathing, and 83 percent of victims were men engaged in routine activities—washing, fishing, or walking along shallow margins.
Researchers consistently emphasise: most attacks happen not because crocodiles are unpredictable, but because humans underestimate them.
Yet this year’s flooding has magnified risks in new ways.
“Floods change everything” — Dr. Nimal D. Rathnayake
Herpetologist Dr. Nimal Rathnayake says the recent deluge cannot be understood in isolation.
“Floodwaters temporarily expand the crocodile’s world,” he says. “Areas people consider safe—paddy boundaries, footpaths, canal edges, abandoned land—suddenly become waterways.”
Once the water retreats, displaced crocodiles may end up in surprising places.
“We’ve documented crocodiles stranded in garden wells, drainage channels, unused culverts and even construction pits. These are not animals trying to attack. They are animals trying to survive.”
According to him, the real crisis is not the crocodile—it is the loss of wetlands, the destruction of natural river buffers, and the pollution of river systems.
“When you fill a marsh, block a canal, or replace vegetation with concrete, you force wildlife into narrower corridors. During floods, these become conflict hotspots.”
Past research by the Crocodile Specialist Group shows that more than 300 crocodiles have been killed in retaliation or for meat over the past decade. Such killings spike after major floods, when fear and misunderstanding are highest.
“Not monsters—ecosystem engineers” — Suranjan Karunaratne
On social media, flood-displaced crocodiles often go viral as “rogue beasts.” But conservationist Suranjan Karunaratne, also of the IUCN/SSC Crocodile Specialist Group, says such narratives are misleading.
“Crocodiles are apex predators shaped by millions of years of evolution,” he says. “They are shy, intelligent animals. The problem is predictable human behaviour.”
In countless attack investigations, Karunaratne and colleagues found a repeated pattern: the Three Sames—the same place, the same time, the same activity.
“People use the same bathing spot every single day. Crocodiles watch, learn, and plan. They hunt with extraordinary patience. When an attack occurs, it’s rarely random. It is the culmination of observation.”
He stresses that crocodiles are indispensable to healthy wetlands. They: control destructive catfish populations, recycle nutrients, clean carcasses and diseased fish, maintain biodiversity, create drought refuges through burrows used by amphibians and reptiles.
“Removing crocodiles destroys an entire chain of ecological services. They are not expendable.”
Karunaratne notes that after the civil conflict, Mugger populations in the north rebounded—proof that crocodiles recover when given space, solitude, and habitat.
Floods expose a neglected truth: CEEs save lives—if maintained In high-risk communities, Crocodile Exclusion Enclosures (CEEs) are often the only physical barrier between people and crocodiles. Built along riverbanks or tanks, these enclosures allow families to bathe, wash, and collect water safely.
Yet Dr. de Silva recounts a tragic incident along the Nilwala River where a girl was killed inside a poorly maintained enclosure. A rusted iron panel had created a hole just large enough for a crocodile to enter.
“CEEs are a life-saving intervention,” he says. “But they must be maintained. A neglected enclosure is worse than none at all.”
Despite their proven effectiveness, many CEEs remain abandoned, broken or unused.
Climate change is reshaping crocodile behaviour—and ours
Sri Lanka’s floods are no longer “cycles” as described in folklore. They are increasingly intense, unpredictable and climate-driven. The warming atmosphere delivers heavier rainfall in short bursts. Deforested hillsides and filled wetlands cannot absorb it.
Rivers swell rapidly and empty violently.
Crocodiles respond as they have always done: by moving to calmer water, by climbing onto land, by using drainage channels, by shifting between lagoons and canals, by following the shape of the water.
But human expansion has filled, blocked, or polluted these escape routes.
What once were crocodile flood refuges—marshes, mangroves, oxbow wetlands and abandoned river channels—are now housing schemes, fisheries, roads, and dumpsites.
Garbage, sand mining and invasive species worsen the crisis
The research contained in the uploaded reports paints a grim but accurate picture. Crocodiles are increasingly seen around garbage dumps, where invasive plants and waste accumulate. Polluted water attracts fish, which in turn draw crocodiles.
Excessive sand mining in river mouths and salinity intrusion expose crocodile nesting habitats. In some areas, agricultural chemicals contaminate wetlands beyond their natural capacity to recover.
In Borupana Ela, a short study found 29 Saltwater crocodiles killed in fishing gear within just 37 days.
Such numbers suggest a structural crisis—not a series of accidents.
Unplanned translocations: a dangerous human mistake
For years, local authorities attempted to reduce conflict by capturing crocodiles and releasing them elsewhere. Experts say this was misguided.
“Most Saltwater crocodiles have homing instincts,” explains Karunaratne. “Australian studies show many return to their original site—even if released dozens of kilometres away.”
Over the past decade, at least 26 Saltwater crocodiles have been released into inland freshwater bodies—home to the Mugger crocodile. This disrupts natural distribution, increases competition, and creates new conflict zones.
Living with crocodiles: a national strategy long overdue
All three experts—Dr. de Silva, Dr. Rathnayake and Karunaratne—agree that Sri Lanka urgently needs a coordinated, national-level mitigation plan.
* Protect natural buffers
Replant mangroves, restore riverine forests, enforce river margin laws.
* Maintain CEEs
They must be inspected, repaired and used regularly.
* Public education
Villagers should learn crocodile behaviour just as they learn about monsoons and tides.
* End harmful translocations
Let crocodiles remain in their natural ranges.
* Improve waste management
Dumps attract crocodiles and invasive species.
* Incentivise community monitoring
Trained local volunteers can track sightings and alert authorities early.
* Integrate crocodile safety into disaster management
Flood briefings should include alerts on reptile movement.
“The floods will come again. Our response must change.”
As the island cleans up and rebuilds, the deeper lesson lies beneath the brown floodwaters. Crocodiles are not new to Sri Lanka—but the conditions we are creating are.
Rivers once buffered by mangroves now rush through concrete channels. Tanks once supporting Mugger populations are choked with invasive plants. Wetlands once absorbing floodwaters are now levelled for construction.
Crocodiles move because the water moves. And the water moves differently today.
Dr. Rathnayake puts it simply:”We cannot treat every flooded crocodile as a threat to be eliminated. These animals are displaced, stressed, and trying to survive.”
Dr. de Silva adds:”Saving humans and saving crocodiles are not competing goals. Both depend on understanding behaviour—ours and theirs.”
And in a closing reflection, Suranjan Karunaratne says:”Crocodiles have survived 250 million years, outliving dinosaurs. Whether they survive the next 50 years in Sri Lanka depends entirely on us.”
For now, as the waters recede and the scars of the floods remain, Sri Lanka faces a choice: coexist with the ancient guardians of its waterways, or push them into extinction through fear, misunderstanding and neglect.
By Ifham Nizam
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