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WHAT IS THE ORIGIN OF LIFE?

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“Inconceivable is the beginning, O disciples, of this faring on. The earliest point is not revealed of the running on, the faring on, of beings, cloaked in ignorance, tied by craving.”– SAMYUTTA NIKĀYA

(FROM THE BUDDHA AND HIS TEACHINGS BY Venerable Nārada Mahā thera)

Rebirth, which Buddhists do not regard as a mere theory but as a fact verifiable by evidence, forms a fundamental tenet of Buddhism, though its goal Nibbana is attainable in this life itself. The Bodhisatta Ideal and the correlative doctrine of freedom to attain utter perfection are based on this doctrine of rebirth.

Documents record that this belief in rebirth, viewed as transmigration or reincarnation, was accepted by philo-sophers like Pythagoras and Plato, poets like Shelly, Tennyson and Wordsworth, and many ordinary people in the East as well as in the West.

The Buddhist doctrine of rebirth should be differentiated from the theory of transmigration and reincarnation of other systems, because Buddhism denies the existence of a transmigrating permanent soul, created by God, or emanating from a Paramatma (Divine Essence).

It is Kamma that conditions rebirth. Past Kamma conditions the present birth; and present Kamma, in combination with past Kamma, conditions the future. The present is the offspring of the past, and becomes, in turn. the parent of the future.

The actuality of the present needs no proof as it is self-evident. That of the past is based on memory and report, and that of the future on forethought and inference.

If we postulate a past, a present and a future life, then we are at once faced with the problem “What is the ultimate origin of life?”

One school, in attempting to solve the problem, postulates a first cause, whether as a cosmic force or as an Almighty Being. Another school denies a first cause for, in common experience, the cause ever becomes the effect and the effect becomes the cause. In a circle of cause and effect a first cause [1] is inconceivable. According to the former, life has had a beginning, according to the latter, it is beginningless. In the opinion of some the conception of a first cause is as ridiculous as a round triangle.

One might argue that life must have had a beginning in the infinite past and that beginning or the First Cause is the Creator.

In that case there is no reason why the same demand may not be made of this postulated Creator.

With respect to this alleged First Cause men have held widely different views. In interpreting this First Cause, Paramātma, Brahma, Isvara, Jehovah, God, the Almighty, Allah, Supreme Being, Father in Heaven, Creator, Order of Heaven, Prime Mover, Uncaused Cause, Divine Essence, Chance, Pakati, Padhana are some significant terms employed by certain religious teachers and philosophers.

Hinduism traces the origin of life to a mystical Paramatma from which emanate all Ātmas or souls that transmigrate from existence to existence until they are finally reabsorbed in Paramatma. One might question whether there is any possibility for these reabsorbed Ātmas for a further transmigration.

Christianity, admitting the possibility of an ultimate origin, attributes everything to the fiat of an Almighty God.

“Whoever,” as Sohopenhaeur says, “regards himself as having come out of nothing must also think that he will again become nothing, for that an eternity has passed before he was, and then a second eternity had begun, through which he will never cease to be, is a monstrous thought.

“Moreover, if birth is the absolute beginning, then death must be the absolute end; and the assumption that man is made out of nothing, leads necessarily to the assumption that death is his absolute end. [2]”

“According to the Theological principles,” argues Spencer Lewis, “man is created arbitrarily and without his desire, and at the moment of creation is either blessed or unfortunate, noble or depraved, from the first step in the process of his physical creation to the moment of his last breath, regardless of his individual desires, hopes, ambitions, struggles or devoted prayers. Such is theological fatalism.

“The doctrine that all men are sinners and have the essential sin of Adam is a challenge to justice, mercy, love and omnipotent fairness.”

Huxley says:

“If we are to assume that anybody has designedly set this wonderful universe going, it is perfectly clear to me that he is no more entirely benevolent and just, in any intelligible sense of the words, than that he is malevolent and unjust.”

According to Einstein:–

“If this being (God) is omnipolent, then every occurrence, including every human action, every human thought, and every human feeling and aspiration is also his work; how is it possible to think of holding men responsible for their deeds and thoughts before such an Almighty Being?

“In giving out punishments and rewards, He would to a certain extent be passing judgment on himself. How can this be combined with the goodness and righteousness ascribed to him?”

According to Charles Bradlaugh:

“The existence of evil is a terrible stumbling block to the Theist. Pain, misery, crime, poverty confront the advocate of eternal goodness, and challenge with unanswerable potency his declaration of Deity as all-good, all-wise, and all-powerful.”

Commenting on human suffering and God, Prof. J. B. S. Haldane writes:–

“Either suffering is needed to perfect human character, or God is not Almighty. The former theory is disproved by the fact that some people who have suffered very little but have been fortunate in their ancestry and education have very fine characters. The objection to the second is that it is only in connection with the universe as a whole that there is any intellectual gap to be filled by the postulation of a deity. And a creator could presumably create whatever he or it wanted. [3]”

In “Despair,” a poem of his old age, Lord Tennyson thus boldly attacks God, who, as recorded in Isaiah, says ?”I make peace and create evil. [4]”

“What! I should call on that infinite Love that has served us so well?Infinite cruelty, rather, that made everlasting hell.Made us, foreknew us, foredoomed us, and does what he will with his own.Better our dead brute mother who never has heard us groan.”

Dogmatic writers of old authoritatively declared that God created man after his own image. Some modern thinkers state, on the contrary, that man created God after his own image. [5] With the growth of civilization man’s conception of God grows more and more refined. There is at present a tendency to substitute this personal God by an impersonal God.

Voltaire states that God is the noblest creation of man.

It is however impossible to conceive of such an omnipotent, omnipresent being, an epitome of everything that is good — either in or outside the universe.

Modern science endeavours to tackle the problem with its limited systematized knowledge. According to the scientific standpoint, we are the direct products of the sperm and ovum cells provided by our parents. But science does not give a satisfactory explanation with regard to the development of the mind, which is infinitely more important than the machinery of man’s material body, Scientists, while asserting “Omne vivum ex vivo” “all life from life” maintain that mind and life evolved from the lifeless.

Now from the scientific standpoint we are absolutely parent-born. Thus our lives are necessarily preceded by those of our parents and so on. In this way life is preceded by life until one goes back to the first protoplasm or colloid. As regards the origin of this first protoplasm or colloid, however, scientists plead ignorance.

What is the attitude of Buddhism with regard to the origin of life?

At the outset it should be stated that the Buddha does not attempt to solve all the ethical and philosophical problems that perplex mankind. Nor does He deal with speculations and theories that tend neither to edification nor to enlightenment. Nor does He demand blind faith from His adherents anent a First Cause. He is chiefly concerned with one practical and specific problem — that of suffering and its destruction, all side issues are completely ignored.

On one occasion a Bhikkhu named  Malunkyaputta,  not content to lead the Holy Life, and achieve his Emancipation by degrees, approached the Buddha and impatiently demanded an immediate solution of some speculative problems with the threat of discarding the robes if no satisfactory answer was given.

“Lord,” he said, “these theories have not been elucidated, have been set aside and rejected by the Blessed One — whether the world is eternal or not eternal, whether the world is finite or infinite. If the Blessed One will elucidate these questions to me, then I will lead the Holy Life under Him. If he will not, then I will abandon the precepts and return to the lay life.

“If the Blessed One knows that the world is eternal, let the Blessed One elucidate to me that the world is eternal; if the Blessed One knows that the world is not eternal, let the Blessed One elucidate that the world is not eternal — in that case, certainly, for one who does not know and lacks the insight, the only upright thing is to say: I do not know, I have not the insight.”

Calmly the Buddha questioned the erring Bhikkhu whether his adoption of the Holy Life was in any way conditional upon the solution of such problems.

“Nay, Lord,” the Bhikkhu replied.

The Buddha then admonished him not to waste time and energy over idle speculations detrimental to his moral progress, and said:

“Whoever, Malunkyaputta, should say, ‘I will not lead the Holy Life under the Blessed One until the Blessed One elucidates these questions to me’ — that person would die before these questions had ever been elucidated by the Accomplished One.

“It is as if a person were pierced by an arrow thickly smeared with poison, and his friends and relatives were to procure a surgeon, and then he were to say. ‘I will not have this arrow taken out until I know the details of the person by whom I was wounded, nature of the arrow with which I was pierced, etc.’ That person would die before this would ever be known by him.

“In exactly the same way whoever should say, ‘I will not lead the Holy Life under the Blessed One until He elucidated to me whether the world is eternal or not eternal, whether the world is finite or infinite. . .’ That person would die before these questions had ever been elucidated by the Accomplished One.

“If it be the belief that the world is eternal, will there be the observance of the Holy Life? In such a case — No! If it be the belief that the world is not eternal, will there be the observance of the Holy Life? In that case also — No! But, whether the belief be that the world is eternal or that it is not eternal, there is birth, there is old age, there is death, the extinction of which in this life itself I make known.

“Malunkyaputta,

I have not revealed whether the world is eternal or not eternal, whether the world is finite or infinite. Why have I not revealed these? Because these are not profitable, do not concern the bases of holiness, are not conducive to aversion, to passionlessness, to cessation, to tranquility, to intuitive wisdom, to enlightenment or to Nibbana. Therefore I have not revealed these. [6]

According to Buddhism, we are born from the matrix of action (Kammayoni). Parents merely provide us with a material layer. Therefore being precedes being. At the moment of conception, it is Kamma that conditions the initial consciousness that vitalizes the foetus. It is this invisible Kammic energy, generated from the past birth, that produces mental phenomena and the phenomena of life in an already extant physical phenomena, to complete the trio that constitutes man.

Dealing with the conception of beings, the Buddha states:

“Where three are found in combination, there a germ of life is planted. If mother and father come together, but it is not the mother’s fertile period, and the ‘being-to-be-born’ (gandhabba) is not present, then no germ of life is planted. If mother and father come together, and it is the mother’s fertile period, but the ‘being-to-be-born’ is not present then again no germ of life is planted. If mother and father come together and it is the mother’s fertile period, and the ‘being-to-be-born’ is present, then by the conjunction of these three, a germ of life is there planted. [7]”

Here Gandhabba (= gantabba) does not mean “a class of devas said to preside over the process of conception” [8] but refers to a suitable being ready to be born in that particular womb. This term is used only in this particular connection, and must not be mistaken for a permanent soul.

For a being to be born here, somewhere a being must die. The birth of a being, which strictly means the arising of the Aggregates (khandhanam putubhvo), or psycho-physical phenomena in this present life, corresponds to the death of a being in a past life; just as, in conventional terms, the rising of the sun in one place means the setting of the sun in another place. This enigmatic statement may be better understood by imagining life as a wave and not as a straight line. Birth and death are only two phases of the same process. Birth precedes death, and death, on the other hand, precedes birth. This constant succession of birth and death connection with each individual life-flux constitutes what is technically known as Samsara — recurrent wandering.

What is the ultimate origin of life?

The Buddha positively declares:

“Without, cognizable beginning is this Samsara. The earliest point of beings who, obstructed by ignorance and fettered by craving, wander and fare on, is not to be perceived. [9]”

This life-stream flows ad infinitum, as long as it is fed with the muddy waters of ignorance and craving. When these two are completely cut off, then only does the life-stream cease to flow; rebirth ends, as in the case of Buddhas and Arahants. A first beginning of this life-stream cannot be determined, as a stage cannot be perceived when this life force was not fraught with ignorance and craving.

It should be understood that the Buddha has here referred merely to the beginning of the life stream of living beings. It is left to scientists to speculate on the origin and the evolution of the universe.



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Science vs religion-I

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Like oil and water, science and religion are immiscible and belong to mutually exclusive domains without any interface. Whenever they have been attempted to be brought together, the result invariably has been confusion, conflict, and bloodshed, of which there are too many gory examples in history. Allow religion to explain the origin of the Universe, according to its own ideas, and you end up with corpses of men and women burnt at stakes.

By GOVIND BHATTACHARJEE

In Tao of Physics, Fritzof Capra wrote that science does not need religion and religion does not need science, while a man needs both. I am not so sure. Again, in The Demon-Haunted World: Science as a Candle in the Dark, Carl Sagan wrote, “Science is not only compatible with spirituality; it is a profound source of spirituality.

“When we recognize our place in an immensity of light-years and in the passage of ages, when we grasp the intricacy, beauty, and subtlety of life, then that soaring feeling, that sense of elation and humility combined, is surely spiritual.” If spirituality implies appreciating our own insignificance in the Universe and the resulting feeling of humbleness, then this has nothing to do with religion.

But, leaving aside spirituality, religion and science have never been compatible. While science teaches us a systematic, rational way of exploring this universe to understand the laws of nature that guide life and non-life, religion has brought untold misery and suffering upon humanity. throughout the course of history. by claiming certainty in “information” and “facts” amenable neither to reason nor to observation.

Like oil and water, science and religion are immiscible and belong to mutually exclusive domains without any interface. Whenever they have been attempted to be brought together, the result invariably has been confusion, conflict, and bloodshed, of which there are too many gory examples in history.

Allow religion to explain the origin of the Universe, according to its own ideas, and you end up with corpses of men and women burnt at stakes. Same with politics. Allow religion to rule a nation, according to its own theories, and you end up with Afghanistan, Pakistan, or Iran where the laws of Sharia are more important than human life or human happiness.

Given the chance, religion would turn this world into a demon-haunted place in no time – in fact it has attained a remarkable degree of success in doing so. But, what exactly is science, and what is religion? According to The Stanford Encyclopaedia of Philosophy, “One way to distinguish between science and religion is the claim that science concerns the natural world, whereas religion concerns the supernatural world and its relationship to the natural. Scientific explanations do not appeal to supernatural entities such as gods or angels (fallen or not), or to non-natural forces (such as miracles, karma, or qi).

“For example, neuroscientists typically explain our thoughts in terms of brain states, not by reference to an immaterial soul or spirit, and legal scholars do not invoke karmic load when discussing why people commit crimes.” Science concerns itself with what is or can be observed and seeks an immediate answer. Religion claims the answer is either unknowable or explained only with the help of faith, that is acceptance of something whose existence is indeterminate.

Science claims to explain phenomena or mysteries only through the tested method of empirical inquiry which is a series of steps involving observation-hypothesis-experiment-inference-theory-prediction-testing. This process is indispensable, even where it may not succeed in explaining all observed phenomena, whereas religion takes recourse to God and finds it absurd that by studying STEM subjects (Science-Technology, Engineering and Mathematics) alone, the concept of God can be reduced to irrelevance. Given the chance, it will subsume science, too.

In fact, a great deal of effort has already been invested towards this end, to start a dialogue between science and religion that is actually an exercise in futility.In 1998, the Harvard biologist Edward O. Wilson in his book, Consilience: The Unity of Knowledge, argued that knowledge is a unified system that embraces science, morality, and ethics as well. The aim was perhaps not to make science spiritual but to make religion scientific.

In the 1990s, with its multi-million-dollar grants, the John Templeton Foundation launched a magazine called Science & Spirit, “to explain what science cannot, and asking science to validate religious teachings”. The magazine died a natural death in 2009.The Foundation also financed several documentaries like “Faith and Reason”, “Cybergrace: The Search for God in the Digital World” or “God & the Big Bang: Discovering Harmony Between Science & Spirituality”.

Scores of bestselling books, written by eminent scientists, followed, like Belief in God in an Age of Science (1998) by John Polkinghorne, a Cambridge physicist turned Anglican priest, The Language of God: A Scientist Presents Evidence for Belief (2006) by Francis Collins, Director of the Human Genome Project, or Return of the God Hypothesis: Three Scientific Discoveries That Reveal the Mind Behind the Universe (2021) by Stephen Meyer, Director of the Center for Science and Culture of the Discovery Institute which is the main organization behind the so-called Intelligent Design Movement, according to which the universe was created by an intelligent designer, the God almighty.

But physics explains the origin of the universe convincingly from quantum electrodynamics as arising from a vacuum fluctuation and biology explains the evolution of all life, starting with a chance molecule that learned to replicate itself. But both intelligent design and evolution cannot be true at the same time, hence the attempt to find a middle path – an absurd one at that – that God created the universe and left it to the laws of nature, also designed by him, to run it, without any further interference in its future course.

As the New York Times science journalist George Johnson wrote, thus “God becomes a metaphor for the laws that science tries to uncover.” On the question of faith, there are deep divisions among the scientists themselves. While Einstein’s God was one “who reveals himself in the lawful harmony of all that exists”, and not one “who concerns himself with the fate and the doings of mankind”, many scientists hold radically different views. Some, like the cosmologist Allan Sandage, wonder: “‘How is it that inanimate matter can organize itself to contemplate itself? That’s outside of any science I know”, while others, like the Oxford biologist Richard Dawkins, believe that pursuing God is a “waste” of time that never has “added anything to the storehouse of human wisdom”.

Believers in God hold that a grand unified theory to explain the universe in terms of a single theory that is the holy grain of science would be incomplete without the integration of faith and ancient wisdom in it, while others, like Christians, were outraged when the radiocarbon dating of the shroud of Turin suggested it as a medieval forgery and not the burial cloth of Jesus, feel that as science develops more sophisticated techniques, their religious beliefs will be vindicated.

Fortunately, the endeavour of all these new-age scientists to blur and finally erase the boundary between science and pseudoscience has not yet succeeded. Similar efforts are on even in our own country. Religion is essentially about worship, and worship means surrender.

Faith is necessarily blind and has to disregard evidence in order to reinforce and validate its belief system. Human life is full of misery and suffering ~ indeed it is a “flash of occasional enjoyments lighting up a mass of pain and misery” from which faith alone can provide a temporary deliverance. “Happiness is but only an occasional episode in the general drama of pain” that surrounds us, as Thomas Hardy said, and if surrender could mitigate even a little of that pain, it should be welcome.

Surrender can also be made more convincing when imbued with love and fear that a God is capable of inspiring in human minds. Finally, if the surrender can hold out the promise of something eternal, like an eternal deliverance from pain or from the endless cycles of birth and death, such an eternal vision becomes too tantalising to resist by most.

All that remains is to remind and reinforce these ideas continually through repetitive rituals, meaningless though they are, and the whole package becomes so overwhelming that few could emerge out of its enchanting aura to be able to see the world and reality with objectivity.

After all, we still do not know how the objective reality conveyed to our brain through the senses acquires a subjective meaning in our mind, how the scent of a rose gets transformed into the memory of our first love, or a fading photograph brings back long-forgotten emotions.

Subjectivity rules the roost, everything else, even hard evidence, becomes mere speculation. Blind faith has no rival, and when blind faith masquerades as science, the conquest of the mind by religion becomes total, and all logic has been clinically erased. The evolution of life and that too on a tiny planet called earth that has just about the right conditions with the right values of fundamental constants among billions of such planets is an awesome mystery that the believers cite to establish intelligent design as the only explanation.

They ignore the fact that there are planets with all possibilities and ours happen to be the one with only just one of these permutations that made life – and God – possible. Logic and faith, like science and religion – are incompatible; if bring them together, there will be combustion and conflict.

But bring complexity to replace conflict, and the science-religion debate immediately acquires a political dimension ~ struggle between secular liberalism and traditional conservatism, authority versus individual liberty, herd mentality versus reason, and state versus individual. In each one of these struggles, rationality is the obvious victim that is left bleeding to die.

(The Statesman/ANN)

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Vijayabahu, Gajabahu, and meanings of names

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By Uditha Devapriya

The Sri Lanka Navy recently commissioned Vijayabahu, a former US Coastguard Cutter. The ship joins two other US origin vessels in the Navy. For some reason, the name seems to have caused consternation among certain circles. Alan Keenan of the International Crisis Group, for instance, has noted on Twitter that it is “loaded with social and political meaning” and that “it’s hardly an advertisement for the multi-ethnic, multicultural #SriLanka western govts say they want to promote.” He cites two other names, Gajabahu and Samudura.

The Pali and Sinhalese Chronicles depict both Gajabahu and Vijayabahu as national heroes: Gajabahu (113-136 AD) for having led a campaign to rescue 12,000 Sinhala captives in the Chola (or Soli) kingdom, and Vijayabahu (1055-1110 AD) for having driven Chola invaders from Polonnaruwa and laid the foundation for the unification of the polity by one of his successors, Parakramabahu (1123–1186 AD). Alan Keenan’s reference to the “social” and “political” meanings of these names is doubtless based on how Sinhalese Buddhists imagine these kings today, and how military regiments have appropriated them.

There is no denying that nationalist historiography has reduced these personages into mythical heroes today. It’s not just the military. Even popular writers prefer to see history through a particular prism. Their interpretation of the past places these kings as saviours of the race (jatiya) and unifiers of the polity (rata). This presents an interesting problem. In praising these monarchs for having brought the country together, nationalist writers tend to impute contemporary terms, like sovereignty, on what was essentially a non-unitary State. This is historical anachronism at its best (or worst?), and it is from there that these writers extract the contemporary meanings of these kings and their names.

I have implied in many of my essays that by viewing history through these prisms, Sinhala nationalists have done a disservice to their own history. In other words, they have not been fair to their past. We must be careful not to commit the same mistake when criticising these writers. While pointing out the errors of their methodology, it would be prudent not to use the same categories and binaries they deploy. To that end, it would be more constructive, instead of pointing out the “contemporary” meanings of Sinhala kings and their names, to highlight their historical and non-mythical meanings. Once we do that, we will be able to reconstruct a past more in keeping with the multi-ethnic, multi-caste character of Sri Lankan history, particularly in the Anuradhapura and Polonnaruwa periods.

Vijayabahu, for instance, was the product of a period that saw deep and close interaction between Sri Lankan (Sinhala) monarchs and their South Indian contemporaries. In his book Rewriting Buddhism: Pali Literature and Monastic Reform in Sri Lanka, 1157-1270, Alastair Gornall notes three “interrelated” changes in the 10th and 11th centuries that profoundly shaped Sri Lankan history: the invasions of two Cola kings (Raja Raja and Rajendra I), the “fragmentation” of the ruling family, and “changing attitudes” to Sanskrit literature, which influenced Sinhala and Pali literary works. The early Chola invasions laid the foundation for Kalinga Magha’s conquests in the 13th century AD and the later shift from Anuradhapura to Polonnaruwa. In other words, there were linkages between an ostensibly “Sinhala Buddhist” polity and a “Hindu” South Indian dynasty that makes the use of binaries like Sinhala/Tamil, Buddhist/Hindu, and Sri Lanka/Soli redundant, if not anachronistic.

Indeed, the kings of these times actively involved themselves in the politics of South India. During the first millennium AD, Gornall writes, conflicts within the State were “contained.” What this means is that they never threatened the social and political patterns of the country. Once we pass this period, though, the Anuradhapura State becomes embroiled in the politics of its neighbouring states. As Professor Raj Somadeva has argued, between the reigns of Sena I (833-853 AD), Dappula IV (924-935 AD), and Mahinda V (982-1029 AD), Sinhala kings sided with one or the other contending dynasties in South India, thus exposing themselves to “the threat of outside invasion.” These interventions eventually lead to the humiliating deposal of Mahinda V, the last ruler of Anuradhapura.

Vijayabahu is celebrated in nationalist reconstructions of history as a just and able ruler who put an end to these humiliations, recaptured the State from the Chola invaders, and fortified the State. However, his hold was considerably tenuous. In seeking to unify the State, he had to account for and accommodate certain realities: he therefore entrusted the tooth relic of the Buddha to Velaikkara mercenaries. Gornall suggests that the Chola invaders harboured very little cultural ambitions in Sri Lanka: it was the South Indian social and mercantile elites who patronised and built Hindu temples in Polonnaruwa. Yet they did exert an influence on the political, social, and literary landscape of the post-Anuradhapura State.

In his book Foreign relations of Sri Lanka, from earliest times to 1965, Vernon Mendis argues that history has not been fair to this ruler: he is castigated for having capitulated to South Indian overlords and mercenaries. Nevertheless, to borrow an oft-quoted phrase, there was little that he could do. Vijayabahu’s response to these geopolitical realities was pragmatic, if not inevitable: in the interests of the State, he put up with a South Indian presence, to the extent that an inscription eulogising him was carved in literary Tamil, and married a Kalinga princess, Tiloka Sundari, to ensure “the longevity of his own lineage.” Not surprisingly, it is in this ruler’s reign that ties with South India become complex.

What nationalist interpretations of Vijayabahu’s achievements and failures thus omit is that the times he lived in were simply too complex to accommodate the binaries that popular writers impute to their reading of history. Long before Vijayabahu, before even the collapse of Anuradhapura, Sinhala kings had begun a tradition of claiming descent from the Kalinga line. This was, at one level, to add respectability to their office. It was also a creative way of accommodating the rise of South Indian power and the decline of Sinhalese power, both of which can be dated between the fourth and 14th centuries AD.

Following these cycles of decline and revival, we come across literary works, predominantly Sinhalese, that legitimise certain colonisation and nationalist myths. While the authors of the early Chronicles, especially the Mahavamsa, sought to validate specific religious sects, the authors of the later Chronicles, especially the Rajavaliya, sought to romanticise if not mythologise these cycles of decline and revival and to valorise the supposedly “enduring” character of Sinhala society. Hence the Rajavaliya eulogises Gajabahu for having rescued 12,000 captives from the clutches of a Chola king, though as Obeyesekere has pointed out there is little historical evidence for this. It also depicts him as settling Tamil communities in and around Kandy, though the rather anachronistic inclusion of Kandy indicates that this episode would have been the basis for a colonisation myth.

The polity and State presented in these stories are, to be sure, Sinhalese and Buddhist, and they admittedly legitimise the hero/villain distinctions that popular writers deploy in their re-imaginings of the past. Yet embedded with these same stories are important clues and signs of a vibrant, diverse, even multi-ethnic society. Gajabahu is presented as a Sinhalese hero, but there are narratives that depict him as the patron of the Pattini cult in Sri Lanka. Obeyesekere questions these myths and posits that they are “worthless.” Yet the inclusion of this king in a major Tamil literary work, the Silppadikaram, and the invocation of him in a ritual associated with the Pattini cult, the gammaduwa, tells us that the society of his time was more multifaceted that what the Chronicles would have us believe.

The Pattini cult itself shows clear linkages between Sinhalese and Tamil communities that have survived the many fratricidal conflicts we have seen since independence. Gananath Obeyesekere’s advice, in that sense, is probably the most important: when reading these myths, it is essential that we do not literalise them, since a literalist reading can pave the way for conflict and tension. That is why Alan Keenan’s point about the social and political meanings of names is highly relevant. However, it is important to not only highlight those meanings, but also look at possible alternative meanings. This admittedly requires historical and anthropological research of a sort we simply do not have here. It is only through such research and scholarship that we can prevent the country from sliding down into the murky waters of ethno-supremacism. For that, we need to return to our past.

The writer is an international relations analyst, researcher, and columnist who can be reached at udakdev1@gmail.com

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Relationship between sleep and blood glucose levels

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Therapeutic sleep might furthermore reduce lethal blood sugar levels by facilitating healthy systems. Curtailed sleep is a risk aspect for improved blood sugar levels.

SNS: Sleep and blood glucose levels: Contended Sleep and good health is inseparable with immense health benefits. Sleep deprivation leads to many health complications including blood sugar levels which has a major link with sleep cycle. There are proven facts that decrease in sleep impacts the blood sugar level leading to diabetes which, if stretched longer may result in heart diseases.

However, the connection between sleep and blood sugar is complicated. There is not a reasonable formula that demonstrates a relationship between the amount of sleep and an interconnected increase or decrease in blood sugar.

How does sleep impact Glucose Levels in Blood?

It sounds antithetical that sleep can both raise and lower glucose levels. According to a Rutgers University study report our bodies encounter a cycle of changes every day which is called a “circadian rhythm” which naturally boosts blood sugar levels at night and when an individual sleeps. However these natural blood sugar mounds are not a reason for worry.

Therapeutic sleep might furthermore reduce lethal blood sugar levels by facilitating healthy systems. Curtailed sleep is a risk aspect for improved blood sugar levels. Even discriminatory sleep deprivation over one night improves insulin resistance, which can in turn upswing blood sugar levels. As a result, a lack of sleep has been linked with diabetes, a blood sugar disorder.

Additional analysis is needed to better understand the relationship between sleep and blood sugar.

Factors managing the relationship between sleep and blood sugar levels:

-The abundance of time a person sleeps.

-The phases of sleep a person experiences.

-The time of day a person sleeps.

-A person’s age.

-A person’s eating habits (which coincide with nourishment and sleep).

How does inadequate sleep and Blood Sugar levels?

According to Dr Stuti Sharma, PG Resident MAMC Delhi, inadequacy of sleep and blood sugar levels are connected.  Inadequate  sleeping significantly increases blood sugar levels. Researchers have conveyed the following relationships between sugar and lack of sleep or sleep problems:

Sleep-disordered breathing is related to higher glucose levels

Obstructive sleep apnea is attributed to defective glucose tolerance

More intense sleep breathing issues are linked with higher blood sugar

Obstructive sleep apnea stringency is associated with increased fasting glucose

Poor sleep is associated with a decreased capacity to control glucose levels in diabetic patients

Sleep loss is correlated with risen glucose levels in hospitalized patients with and without diabetes

Relationship between blood sugar levels and heart disease

People with diabetes have a higher chances of developing various health problems including heart disease. High blood sugar levels over time can damage the blood vessels of our heart and other organs leading to different health problems.  It means the longer you have diabetes the greater your risk for heart disease. Because of higher blood glucose level the heart may suffer from stroke and even death. But if blood sugar levels are maintained then there will be less chances of heart diseases. And it can be done by sound sleep as discussed earlier.

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