Features

MY CAREER IN THE CCS

Published

1 year ago

2024/09/8

Thilina Walpola

Bogambara prison in Kandy

(Excerpted from Falling Leaves, an autobiographical anthology by LC Arulpragasam)

YOUNG CCS OFFFICER IN THE PROVINCES (1950s)

Any young officer in the government service should serve sometime in the provinces. This is necessary to observe the ways in which government services interact with the people. It is also a good preparation for higher posts in the government, where field-level experience is invaluable as a training to work at the national level. Moreover, at the field level, one can be lucky to see the results of one’s work; whereas at the departmental headquarters or ministry level, one’s work may be swept away by policy or other interventions. Hence, I was fortunate to serve in two Kachcheris in my cadetship of two years in the CCS, plus a posting of three years in a district. My stories spring from those years.

On Death Row in Kandy

One of the duties of the Government Agent (Kandy) was to ensure that the death sentences imposed by the Supreme Court were in fact carried out/executed. (I had always wondered how a man could be “executed”; in fact, it is only the sentence of death that is executed). Unfortunately, this too was a function passed on to me by the Government Agent, a very senior Burgher gentleman. He used to pass on many disagreeable functions to his podi putha, who was only a Cadet in training. So at the tender age of 23 years, I had to preside over the hanging of a man who had been sentenced to death by the Supreme Court for killing his wife.

In looking over the case, I found that the man concerned was an Indian estate laborer, who had committed a crime of passion. On entering his own house, he had found his wife sleeping with another man. In his rage, he had killed her – for which he had been sentenced to death by hanging. And it was up to me, as the representative of the government, to execute that sentence of death. According to the protocol, it is the forensic surgeon who has to certify that the victim is clinically dead, whereas I, as the agent of the Government, had to certify that the sentence of death had been carried out. Fortunately for me, I found that the forensic surgeon was Dr. Sourjah, who had been my team-mate in the University rugby team. So I hastily made a deal with him that I would not witness the hanging myself, but would depend on his certification of death to sign off on my duty – that the sentence of death had been carried out.

So early one morning at 5 a.m., with great trepidation, I entered the death row of the Bogambara prison in Kandy. I was taken to the sentenced man’s cell, but he was not there: for he was worshipping his God at the adjoining Hindu shrine. In accordance with tradition, the last night’s meal was to be a grand one, since it was to be his last on earth. But it was still on the table – untouched from previous night. Then the ‘dead man’ was brought in. He wore a white-hooded suit, with his hands and feet in chains. I looked at him – and I can hardly describe what I saw. His face, eyes and countenance were ethereal and luminous. He was glowing with a spirituality that I had never seen in any face before. In my mind, he had asked and had been given forgiveness by his God – and he was ready to go to the next world.

But what followed was even more devastating for me. He came up to me with his face glowing with this ethereal spirituality; he then fell at my feet and worshipped me, asking for my forgiveness. He had rendered his soul to his God: he was now rendering his body to Caesar, to me as the representative of the state. I rushed to raise him to his feet, almost apologizing to him for what I had to do. But he was ready to go and just wanted my blessing.

I did not look as he took his last walk to the gallows. But I could not avoid hearing the sickening drop of the trap-door, nor the jerk of the rope. As agreed with my friend the forensic surgeon, I did not look at the dead body. Based on his two-line report, I quickly signed that the convicted man had been hanged till he was dead, dead, dead – and rushed out of the building.

A sanitation program: But still taking to the bushes

My first appointment was as Cadet in the Kandy Kachcheri, under the Government Agent (GA) of the Central Province. The Government Agent happened to be Mr. N. E. Ernst, who was known to my father. He lived alone and was about to retire at that time. When I turned up at the Kachcheri, he found a ‘podi putha’ to whom he could delegate all his unwanted ceremonial work and disagreeable field inspections.

The Government had started a sanitation program in the 1950s making a grant to families for constructing toilets for their own use, to provided specifications. Payments could be made only after on-site inspections: so I could not pay the beneficiaries unless I inspected their toilets. Sometimes I had to drive 20 miles on winding roads and walk for about four miles over hills to inspect five toilets – so that the cost of my inspection was more than the cost of the toilets! However, I was being paid for the pleasure of walking over the beautiful hills of the Kandy district – although sometimes the going was tough!

Kallady Bridge, Batticaloa

When I finally did reach the few houses concerned, the owners would proudly show me their newly constructed latrines. Some were padlocked, with the owners’ names proudly emblazoned on them, while others were being used to house their goats at night! None of the latrines were in use for the purpose for which they were built. Their owners preferred to take to the bushes, as was their wont! I had to do my duty by certifying that the latrines had been built according to specifications and authorize payment to their proud owners! Needless to say, my back-to-office reports pointing out the futility of this exercise never made any impression on the Ministry of Home Affairs!

A Peeping Tom at Horton Plains

An Australian lady tourist had gone to the Horton Plains Rest House. Horton Plains sports a climate and scenery to be expected in the glens and moors of Scotland rather than in Ceylon, with mists, rain and wind-swept trees. In fact, it was one of my favorite places, even taking my wife there on part of our honeymoon. The Australian lady complained that during her stay in the Horton Plains Rest House, the Rest House Keeper had made a hole in the bathroom wall and was peeping at her through the hole when she was naked!

So she wrote a letter of complaint from Australia that was ultimately referred to the Government Agent, in charge of all Rest Houses in the province. As usual, the Government Agent ordered me to go to the Horton Plains Rest House to hold an inquiry and take action as required. So I set off gleefully, being paid to go my favorite haunt! I found the hole in the partition wall. I confronted the Rest House Keeper and warned him that a future offence would lead to dismissal. I did not dismiss him because I knew (and he knew) that no one could be found to replace him in that deserted, cold and lonely place.

So I fined him appropriately, stopped his annual increment for one year, got him to plug up the hole and proudly returned to station, my duty well done. I have no doubt, however, that as soon as my car left the gate, the Rest House Keeper gleefully reopened the hole, which he had plugged for my benefit – awaiting the next female tourist to arrive!

Taking ‘Bribes’

When I was Assistant Government Agent of the Batticaloa District, I had to go to the Unichchai Colonization Scheme to sort out various problems of land and water use. I had worked hard for the poor colonists – and probably they appreciated this. When concluding one of my visits, I found the colonists loading some fresh vegetables into my car. This may have been a traditional practice for lower-level officials, but in my best CCS tradition and with stiff bureaucratic upper-lip, I was outraged that the colonists were trying to ‘bribe me’! For if I accepted, I would be morally guilty of taking a bribe.

So I first upbraided the Colonization Officer for permitting this. Secondly, in my moral righteousness and bureaucratic ‘virginity’, I ordered that everything should be taken out of my car at once! The poor colonists, dumbfounded, did not know what to make of this, since they had probably been doing this for years, either through respect or appreciation. But I insisted, standing righteous and firm – and they bewildered, meekly and mutely obeyed! None of them had given very much, because they were poor. Each had put in some small thing- a small gourd here, a bunch of bananas there, or a few green chillies. But I insisted that everything should be taken out, with my car completely cleared of their ‘bribes’!

But one colonist said it all. While taking his five green chillies out of the car, he said: ‘Sir, I have put only five green chillies into your car. But in return for my affection and respect, you have in effect slapped me in my face, just for showing my respect!’ I became so ashamed that I had not accepted their ‘bribes’! But since I had already given my implacable bureaucratic order, I could not take it back. In hindsight, I was glad that I had made that order, for it served me in the future, not only here but all over the district – that I would not accept the practices of the past. But it would also help me to avoid the hurt of ordering all the things out of my car, as I had done in the current case. But I left, biting my lip for the bureaucratic prig that I had made of myself – for the hurt that I had caused them in return for their pains!

Communal Discord in a Colonization Scheme

I had to confront communal clashes in the Batticaloa District when the ‘Sri’ troubles broke out in 1956. Since the Sinhalese had killed Tamils in other districts, the word had spread to the Batticaloa District, where the Tamils now wanted to kill the few Sinhalese in the Scheme in retaliation. This was in 1956 when the Gal Oya colonization had just been started, and about 20 years before the Tigers took up arms against the state.

My story is about the colonists of the Unichchai Colonization Scheme in the north of the district. There were five Sinhalese there who, as former land development workers, had been allotted lands under the scheme. They, having married local Tamil women, had settled down there. But when news reached the locals (this was a 100 per cent Tamil area) that their people were being killed by Sinhalese in other districts, they threatened violence against the few harmless Sinhalese colonists.

The Colonization Officer rang urgently to warn me of impending violence. I summoned a meeting of all the colonists and drove immediately there (it was about 22 miles away). After assuring the Sinhala colonists in Sinhala, that I would look after them, I addressed the big meeting of colonists who were entirely Tamil. I told them that whether Sinhalese or Tamil, they shared the same problems of water shortage and poverty. They were hanging their washing on their same common fence and borrowing rice from each other in times of need. But now, just because some fools were killing others somewhere else, how did it affect their hitherto amicable relations with their neighbours who shared the same problems?

Instead, I asked why they hadn’t thought of killing me, who was richer than they, had power over them, etc, instead of trying to kill their poor Sinhala neighbours who had done them no harm? This leftist talk alarmed them – because they had never heard this kind of talk before. I also knew that I was a bit of a fraud, since I knew that they would not harm me. But it was a novel idea to them – and it worked: for it completely defused the tension.

Yet I had to move from the theoretical to the practical, since passions were running high. So I named the four surrounding Tamil neighbours of every Sinhala family, telling them that I would hold them responsible for the safety of their Sinhala neighbor. I warned them that if they allowed anyone to touch even a hair on the head of their Sinhalese brothers, they (the four Tamil neighbours) would be expelled from the Colonization Scheme forthwith. The result was a resounding success: no Sinhala colonist was ever harmed. I was even more richly rewarded when I found within four months that the Sinhalese and Tamil neighbours were again hanging their washing together on their same common fence – a good indicator of communal harmony!

Presiding at an Election

Actually, I did not preside over the Parliamentary elections: the Government Agent did. However, as ‘Returning Officer’, I had definite duties: first, for staffing the polling booths with government staff officers; second, for supervising the actual elections in the polling booths; and third, for the counting of ballots after the voting was done.

On Election Day, I set out to monitor most of the polling booths. On one of these monitoring missions, I went to Kattankudi, a Muslim town just south of Batticaloa, where I was able to witness an act of impersonation at first hand. A pregnant Muslim woman, with a sari pulled over her face with only the eyes showing, was challenged. To my utter surprise, ‘she’ was unveiled to reveal a man with a beard and a pillow around his waist, pretending to be pregnant!

I had to cast my own ballot for the Batticaloa town seat. Fortunately or unfortunately, I knew all the candidates for that seat. When I came to the polling station, each of the candidates bowed, smiled and shook hands with me, each of them expecting me to vote for them. I was an LSSP supporter at that time and since there was no LSSP candidate in the race, I did not know whom to vote for. I went into the polling booth and impulsively drew a caricature/ cartoon of each of the three candidates against their names.

On that night, there was a grand counting of votes. I was dreading that my ballot (with the cartoon of the candidates) would come up for my own ruling. Indeed it did. And I was the first to shout, “Spoilt Ballot”. I heard one of the candidates muttering loudly “bloody fool” – aimed at the person who had cast that ballot! I hastened to agree! I had acted irresponsibly as a presiding officer. On the other hand, it was my own ballot – and if I chose to spoil it, that was my own indisputable right!

Presiding at a Ceremonial Function

I had just begun my term as Assistant Government Agent of the Batticaloa District in 1955, when the Government Agent asked me to carry out a ceremonial function on his behalf. Since the office of the Government Agent was held in peculiarly high esteem in that district, candidates seeking election to Parliament would often try to make out that they were on very good terms with the Government Agent. With this intent, a Muslim Parliamentary candidate for the Kalmunai seat invited the GA to ceremonially open a multipurpose cooperative store.

This was an invitation which the GA could hardly refuse, since the establishment of cooperative societies was a high priority of the government. Seizing this propaganda opportunity, however, the prospective candidate got thousands of his supporters to attend the opening ceremony, making it into a huge political tamasha. He even had songs to be sung at the ceremony, which included the Government Agent’s name (Mr. Pullenayegum) and his many ascribed virtues printed on the ceremonial song-sheets. Unfortunately, the GA had to cancel at the last minute and deputed me to attend this ceremonial function on his behalf. Without batting an eyelid, the wily candidate had Mr. Pullenayagam’s name erased and my name ‘Arulpragasam’ substituted on all the printed sheets, accusing me falsely of all the virtues originally ascribed to Mr. Pullenayegum!

But even I, who had undertaken this venture lightly, was somewhat awed by the event. Crowds lined the streets, which were decorated with bunting and gokkala. Formally attired in coat and tie, I was received amidst fanfare by a big orchestra playing Tamil music and was ceremoniously escorted to preside at a massive meeting. Here, I had to make a ceremonial speech, in which I managed to praise the government’s cooperative program, while artfully and judiciously avoiding any mention of the candidate!

I was then taken in procession to the site of the new cooperative building. But this was no simple procession: it was led by an orchestra playing Tamil music with the blare of the nagasalam and flutes, accompanied by an obsessive beating of drums. The orchestra was followed by a group of dancing girls dressed in flamboyant colours but modestly so, because this was a very conservative Muslim area, while lustily singing my false virtues, as printed in the song-sheets.

Next came I, walking regally on white pavada (white ceremonial cloth) along the main Kalmunai-Batticaloa Road, on which all traffic had been stopped for over two hours. Meanwhile, pavada was being laid continuously at my feet, while Chinese crackers (cheena-patas) were being set off all around me, while layer upon layer of garlands of flowers were being landed on my neck continuously. To add to my problems, my pants were a little loose, so that I had to hold onto them with one hand while marching pompously on the pavada, jumping at the crackers exploding around me, being garlanded with flowers reaching over my nostrils, while keeping a discreet eye open for the dancing girls!

Meanwhile crowds had lined the roads on which all traffic had been halted. Fortunately, my face could not be seen for most of the time, since it was covered with garlands of flowers. But just when we were passing the Karativu junction (where the Amparai Road meets the north-south Batticaloa Road) my garlands were removed to pile on new ones, leaving me unmasked for a moment. As my bad luck would have it, the first two cars held up on the Amparai Road carried some guys whom I knew at the ‘Varsity. They were returning from a hunting trip in the Gal Oya area and had been cursing at this procession that had delayed them for over two hours.

But when the garlands were removed for a moment, they found that I was the cause of all their trouble! So they started hooting: ‘Ado Aru, Hoo! etc’, accompanied by appropriate expletives. Thus holding on to my pants, jumping for the firecrackers while walking ceremoniously on the pavada, trying to breathe through the garlands, I was also hooted by my friends. As soon as I reached the cursed co-operative store, I hastily cut the ceremonial ribbon and fled the scene as fast as I could – with all the roads opening up behind me! Thus ended an embarrassing episode of my short ceremonial life!

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Features

A life in colour and song: Rajika Gamage’s new bird guide captures Sri Lanka’s avian soul

Published

6 hours ago

2026/03/2

Sahan Weerasooriya

Sri Lanka wakes each morning to wings.

From the liquid whistle of a magpie robin in a garden hedge to the distant circling silhouette of an eagle above a forest canopy, birds define the rhythm of the island’s days.

Their colours ignite the imagination; their calls stir memory; their presence offers reassurance that nature still breathes alongside humanity. For conservation biologist Rajika Gamage, these winged lives are more than fleeting beauty—they are a lifelong calling.

Now, after years of patient observation, artistic collaboration, and scientific dedication, Gamage’s latest book, An Illustrated Field Guide to the Fauna of Sri Lanka – Birds, is set to reach readers when it hits the market on March 6.

The new edition promises to become one of the most comprehensive and visually rich bird guides ever produced for Sri Lanka.

Speaking to The Island, Gamage reflected on the inspiration behind his work and the enduring fascination birds hold for people across the country.

“Birds are an incredibly diverse group,” he said. “Their bright colours, distinct songs and calls, and showy displays contribute to their uniqueness, which is appreciated by all bird-loving individuals.”

Birds, he explained, occupy a special place in the natural world because they are among the most visible forms of wildlife. Unlike elusive mammals or secretive reptiles, birds share human spaces openly.

“Birds are widely distributed in all parts of the globe in large enough populations, making them the most common wildlife around human habitations,” Gamage said. “This offers a unique opportunity for observing and monitoring their diverse plumage and behaviours for conservation and recreational purposes.”

This accessibility has made birdwatching one of the most popular forms of wildlife observation in Sri Lanka, attracting everyone from seasoned scientists to curious schoolchildren.

A remarkable island of avian diversity

Despite its small size, Sri Lanka possesses extraordinary bird diversity.

According to Gamage, the country’s geographic position, varied climate, and diverse habitats—from coastal wetlands and rainforests to montane cloud forests and dry-zone scrublands—have created ideal conditions for birdlife.

“Sri Lanka is home to a rich diversity of birdlife, with a total of 522 bird species recorded in the country,” he said. “These species are spread across 23 orders, 89 families, and 267 genera.”

Of these, 478 species have been fully confirmed. Among them, 209 are breeding residents, meaning they live and reproduce on the island throughout the year.

Even more remarkable is Sri Lanka’s high level of endemism.

“Thirty-five of these breeding resident species are endemic to Sri Lanka,” Gamage noted. “They are confined entirely to the island, making them globally significant.”

These endemic species—from forest-dwelling flycatchers to vividly coloured barbets—represent evolutionary lineages shaped by Sri Lanka’s long geological isolation and ecological uniqueness.

In addition to resident birds, Sri Lanka also serves as a seasonal refuge for migratory species traveling thousands of kilometres.

“There are regular migrants that arrive annually, as well as irregular migrants that visit less predictably,” Gamage explained. “Vagrants, birds that appear outside their typical migratory routes, have also been spotted occasionally.”

Such unexpected visitors often generate excitement among birdwatchers and scientists alike, providing valuable insights into migration patterns and environmental change.

Rajika Gamage

A guide born from passion and necessity

The new field guide represents the culmination of years of research and builds upon Gamage’s earlier publication, which was released in 2017.

“The stimulus for this bird guide was due to the success of my first book,” he said. “This new edition aims to facilitate identification and provide an idea of what to look for in observed habitats or regions.”

The book is designed not merely as a scientific reference but as an accessible companion for anyone interested in birds. Its structure reflects this dual purpose.

“The first section is dedicated to the introduction, geography, and life history of Sri Lankan birds,” Gamage explained. “The second section is the main body of the guide, which illustrates 532 species of birds.”

Each illustration has been carefully crafted in colour to capture the distinctive plumage of each species.

“All illustrations are designed to show each bird’s significant and distinct plumage,” he said. “Where possible, the breeding, non-breeding, and juvenile plumages are provided.”

This attention to detail is especially important because many birds change appearance as they mature.

“Some groups, especially gulls, display many plumages between juveniles and adults,” Gamage noted. “Many take several years to develop full adult plumage and pass through semi-adult stages.”

By illustrating these stages, the guide helps birdwatchers avoid misidentification and deepen their understanding of avian development.

New discoveries and evolving science

One of the most exciting aspects of the new edition is its inclusion of newly recorded species and updated scientific classifications.

“Changes in the bird list of Sri Lanka, especially newly added endemic birds such as the Sri Lankan Shama, Sri Lanka Lesser Flameback, and Greater Flameback, are now included,” Gamage said.

Scientific names and classifications are not static; they evolve as researchers learn more about genetic relationships and species boundaries. The guide reflects these changes, ensuring it remains scientifically current.

The book also incorporates conservation status information based on the latest National Red Data Report and global assessments.

“The conservation status of Sri Lankan birds, as listed in the 2022 National Red Data Report and the global Red Data Report, are included,” Gamage said.

This information is vital for conservation planning and public awareness, highlighting which species face the greatest risk of extinction.

The guide also documents rare and accidental visitors, including species such as the Blue-and-white Flycatcher, Rufous-tailed Rock-thrush, and European Honey-buzzard.

“These represent accidental visitors and newly recorded vagrants,” Gamage said. “Altogether, the first edition offers some 25 additional species, all illustrated.”

Art and science in harmony

Unlike many field guides that rely heavily on photographs, Gamage’s book emphasises detailed illustrations. This choice reflects the unique advantages of scientific art.

Illustrations can emphasise diagnostic features, eliminate distracting backgrounds, and present birds in standardised poses, making identification easier.

“The principal birds on each page are painted to a standard scale,” Gamage explained. “Flight and behavioural sketches are shown at smaller scales.”

The guide also includes descriptions of habitats, distribution, nesting behaviour, and alternative names in English, Sinhala, and Tamil.

“The majority of birds have more than one English, Sinhala, and Tamil name,” he said. “All of these are included.”

This multilingual approach reflects Sri Lanka’s cultural diversity and ensures the guide is accessible to a wider audience.

A tool for conservation and connection

Beyond its scientific value, Gamage believes the book serves a deeper purpose: strengthening the bond between people and nature.

By helping readers identify birds and understand their lives, the guide fosters appreciation and responsibility.

“This field guide aims to facilitate identification and provide a general introduction to birds,” he said.

In an era of rapid environmental change, such knowledge is essential. Habitat loss, climate change, and human activity continue to threaten bird populations worldwide, including in Sri Lanka.

Yet birds also offer hope.

Their presence in gardens, wetlands, and forests reminds people of nature’s resilience—and their own role in protecting it.

Gamage hopes the guide will inspire both seasoned ornithologists and beginners alike.

“All these changes will make An Illustrated Field Guide to the Fauna of Sri Lanka – Birds one of the most comprehensive and accurate guides available within Sri Lanka,” he said.

A lifelong devotion takes flight

For Rajika Gamage, birds are not merely subjects of study—they are companions in a lifelong journey of discovery.

Each call heard at dawn, each silhouette glimpsed against the sky, each feathered visitor from distant lands reinforces the wonder that first drew him to ornithology.

With the release of his new book on March 6, that wonder will now be shared more widely than ever before.

In its pages, readers will find not only identification keys and scientific facts, but also something more enduring—the story of an island, told through wings, colour, and song.

By Ifham Nizam

Features

Letting go: A Buddhist perspective

Published

6 hours ago

2026/03/2

Sahan Weerasooriya

The Buddha

Buddhism, one of the world’s oldest religions, offers profound insights into the nature of existence and the ways we can alleviate our suffering. As one of the world’s most profound spiritual traditions, it offers a transformative solution: the art of letting go. Unlike simply losing interest in things or giving up, letting go in Buddhism is about liberation, releasing ourselves from the chain of attachment that prevents us from experiencing true peace and happiness. Letting go is a profound philosophical concept in Buddhism, deeply intertwined with an understanding of suffering, attachment, and the nature of reality. This philosophy encourages us to release our grip on desires, attachments, and on what we hold dear- whether relationships, material goods, or even their identities, ultimately leading to greater peace and enlightenment. Our tendency to cling tightly to the various aspects of life leads to a significant source of stress. We tend to grasp at things, perceiving them as solid and permanent, yet much of what we hold onto is transient and subject to change. This mistaken belief in permanence can trap us in cycles of worry, fear, and anxiety.

The challenge of letting go is especially evident during difficult periods in life. We may find ourselves ruminating over lost opportunities, failed relationships, and unmet expectations. Such thoughts can keep us ensnared in emotions like hurt, guilt, and shame, hindering our ability to move forward. By holding onto the past, we often prevent ourselves from embracing the present and future.

At the heart of Buddhist practice lies the concept of letting go, often encapsulated in the term “non-attachment.” Letting go is a crucial concept in both Buddhism and Christianity, emphasising the release of attachments that bind us and contribute to our suffering. At its core, letting go is about finding freedom from desires and acknowledging that both relationships and material possessions are fleeting and transient.

In Buddhism, letting go, or non-attachment, is fundamental for achieving inner peace. The First Noble Truth acknowledges that life is filled with suffering, often rooted in our cravings and attachment to things. The Second Noble Truth teaches that by letting go of this craving, we can transcend the cycles of life and attain enlightenment.

Spiritually, Buddhism emphasises the impermanence of all things (annica). We tend to cling to people, experiences, and even our identities, but everything is fleeting. Recogniing this helps us appreciate the present moment and fosters compassion. Instead of allowing attachments to cloud our relationships, letting go encourages us to engage with others without judgment or expectation, fostering deeper connections.

Philosophically, Buddhism challenges the notion of a permanent self (anatta) that is often the focus of human attachment. It teaches that our identity is not a fixed entity but a collection of experiences and perceptions in constant flux. Understanding this can help us see the futility of clinging to desires and identities, paving the way for a liberated state of being built on wisdom cultivated through meditation and mindfulness.

From a psychological standpoint, letting go can significantly improve our emotional health and well-being. Attachment often breeds fear, anxiety, and stress, while non-attachment promotes resilience and adaptability. When we embrace the idea of impermanence, we become more capable of handling life’s challenges without being overwhelmed. Mindfulness—being present and accepting our emotions without judgment—allows us to process difficult feelings constructively, making it easier to let go of what we cannot control.

Letting go is also an essential concept in Christianity, which emphasises surrender and trust in God. Biblical teachings encourage believers to let go of worries and anxieties, placing their faith in divine providence. For instance, verses like Matthew 6:34 remind individuals not to be anxious about tomorrow, but to focus on the present. By surrendering our burdens to God, we find peace and freedom from the weight of excessive attachment.

Moreover, both traditions highlight the importance of community. In Buddhism, the sangha, or community of practitioners, supports individuals on their journeys toward non-attachment. Similarly, the Christian community encourages believers to lean on one another for support, fostering a sense of belonging and shared faith that helps mitigate the loneliness that comes with attachment.

Ultimately, the concept of letting go serves as a powerful antidote to suffering in both Buddhism and Christianity. By embracing impermanence, cultivating wisdom, and practising mindfulness or faith, individuals can experience profound liberation. In our chaotic world, the principles of letting go offer a clear path toward inner peace, fulfilment, and deeper connections with ourselves, others, and the divine.

Buddhism explores the profound concept of letting go, providing valuable insights into the human experience and pathways to alleviating suffering. Rooted in one of the world’s oldest spiritual traditions, Buddhism presents letting go as a transformative practice, distinct from mere disengagement or giving up. Instead, it encompasses liberation from the chains of attachment that hinder us from experiencing genuine peace and happiness. Christianity too explore this profound concept in its teachings

At the core of Buddhist philosophy lies the idea of non-attachment, which encourages individuals to free themselves from desires and possessions, ultimately leading to tranquility and enlightenment. Letting go is intertwined with an understanding of suffering, attachment, and the transient nature of existence. This philosophy instructs us to relinquish our grip on what we hold dear—whether relationships, material goods, or even our identities—recognising that these are impermanent.

Buddhism’s First Noble Truth acknowledges that life inherently involves suffering, often stemming from our cravings and attachments. The Second Noble Truth reveals that overcoming this craving is key to transcending the cycles of life and achieving enlightenment. Emphasising the impermanence of all things, Buddhism invites us to appreciate the present moment and fosters compassion by helping us detach from fixed identities and experiences. This awareness enriches our relationships, allowing us to connect with others free from judgment or expectation.

Philosophically, Buddhism challenges the notion of a static self (anatta), asserting that our identity is not a fixed concept but rather a fluid collection of experiences. Recognising this notion helps highlight the futility of clinging to desires and identities, opening the door to a liberated existence founded on wisdom cultivated through meditation and mindfulness practices.

From a psychological perspective, the act of letting go can significantly enhance emotional health and well-being. Attachment often fuels fear, anxiety, and stress, while embracing non-attachment cultivates resilience and adaptability. By accepting impermanence, we equip ourselves to face life’s challenges with greater ease. Practicing mindfulness—being present and accepting emotions without judgment—further facilitates the process of releasing what is beyond our control.

In Christianity, the theme of letting go is also prominent, emphasizing surrender and trust in God. Scripture encourages believers to release their worries and anxieties by placing their faith in divine providence. For example, Matthew 6:34 advises individuals to focus on the present rather than fret over the future. By surrendering our burdens to God, we can experience relief from the weight of excessive attachment.

Both traditions underscore the significance of community in supporting the journey of letting go. In Buddhism, the sangha, or community of practitioners, encourages the pursuit of non-attachment. Likewise, Christian fellowship fosters belonging and shared faith, helping believers lean on one another for strength and mitigating the loneliness that can arise from attachment.

Ultimately, the concept of letting go serves as a powerful antidote to suffering in both Buddhism and Christianity. Embracing impermanence, nurturing wisdom, and practising mindfulness or trust can lead individuals toward profound liberation. In an increasingly chaotic world, the principles of letting go illuminate a pathway to inner peace, fulfilment, and deeper connections with ourselves, others, and the divine. By understanding and embodying this philosophy, we can navigate life’s complexities with grace and openness.////Buddhism delves into the profound concept of letting go, offering valuable insights into the human experience and pathways to alleviating suffering. As one of the world’s oldest spiritual traditions, Buddhism presents letting go as a transformative practice that goes beyond mere disengagement or resignation. It represents liberation from the chains of attachment that prevent us from experiencing true peace and happiness. Similarly, Christianity explores this profound concept in its teachings.

At the heart of Buddhist philosophy is the idea of non-attachment, which encourages individuals to free themselves from desires and possessions, ultimately leading to tranquility and enlightenment. Letting go is closely related to an understanding of suffering, attachment, and the impermanent nature of existence. This philosophy guides us to loosen our hold on what we cherish—be it relationships, material possessions, or even our own identities—recognizing that everything is transient. Through this understanding, we can cultivate a deeper sense of peace and fulfillment in our lives.

BY Dr. Justice Chandradasa Nanayakkara

Features

Brilliant Navy officer no more

Published

6 hours ago

2026/03/2

Sahan Weerasooriya

Bandi (R) with the writer on his retirement day in 2016)

Rear Admiral Udaya Bandara, VSV, USP (retired)

This incident happened in 2006 when I was the Director Naval Operations, Special Forces and Maritime Surveillance under then Commander of the Navy Vice Admiral Wasantha Karannagoda. Udaya (fondly known as Bandi) was a trusted Naval Assistant (NA) to the Commander.

We were going through a very hard time fighting the LTTE Sea Tigers’ explosive-laden suicide boats that our Fast Attack Craft (s) and elite SBS’ Arrow Boats encountered in our littoral sea battles.

Brilliant Marine Engineer Commander (then) Chaminda Dissanayake, who was known for his “out of the box” thinking and superior technical skills on research and development, met me at my office at Naval Headquarters and showed me a blueprint of an explosive- laden remotely controlled small boat.

Udaya’s Naval Assistant’s office was next to mine, the Director Naval Operations office. Both places are very close to the Navy Commander’s office. I walked into Bandi’s office with Commander Dissa and showed this blueprint a brilliant idea. Being a Marine Engineer “par excellence”, Bandi immediately understood the great design. I urged him to brief the Commander of the Navy with Commander Dissa.

My burden was over! Bandi took over the project and within a few weeks we tested our first prototype “Explosive-laden Remotely Controlled arrow boat “at sea off Coral Cove in the Naval Base Trincomalee. It was a complete success.

This remotely controlled boats went out to sea with our SBS arrow boats fleet and had devastating effects against LTTE suicide boats and their small boats fleet. Thanks, Bandi, for your contribution. The present-day Admiral of the Fleet used to tell us during those days “you cannot buy a Navy – you have to build one”!

We built our own small boats squadrons at our boat yards in Welisara and Trincomalee to bring LTTE Sea Tigers. The Special Boats Squadron (SBS) and rapid action boats squadron (RABS) being so useful with remotely controlled explosive-laden arrow boats to win sea battles convincingly.

Bandi used to say, “Navy is a technical service and we should give ALL SRI LANKA NAVY OFFICERS FIRST A TECHNICAL DEGREE AT OUR ACADEMY (BTec degree).” That idea did not receive much attention here, but the Indian Navy—Bandi graduated as a Marine Engineer- at Indian Navy Engineering College SLNS Shivaji in Lonavala, Pune, India— understood this idea well over two decades ago. Indian Navy Commissioned their new Naval Academy at Ezhimala (in Kerala State) which is the largest Naval Academy in Asia (Campus covers area of 2,452 acres) starts its Naval officers training with a BTech degree, regardless of what branch of the navy one joined.

Bandi’s technical expertise was not limited to SLN. He was the pioneer of “Mini – Hydro Power projects” in Sri Lanka. When I was a young officer, he urged me to invest some money in one of these projects and advised me “Sir! as long as water flows through turbines, you will get money from the CEB, which is always short of electricity”. I regret that I did not heed Bandi’s advice.

When he worked under me when I was Commander Southern Naval Area, as my senior Technical Officer, I observed pencil marks on walls of his chalet and I inquired from him what they were. He said it was the result of his “pencil shooting training”, a drill Practical Pistol Firers do to improve their skills. He used to practice “draw and fire” drills and pencil shooting drills late into nights to be a good Practical Pistol firer in Sri Lanka Navy team. He didn’t stop at that. He represented Sri Lanka National Practical Pistol Firing team and won International Championships.

As the Officer in charge of Technical Training in the Navy, he worked as Training Commander to train Royal Oman Navy Engineering Artificers in Sri Lanka, especially on Fast Attack Craft Main Engine Overhauls. The Royal Oman Navy Commander was so impressed with the knowledge acquired by Artificers that he donated money for the construction of a four-storey accommodation building for Sri Lanka Navy Naval and Maritime Academy, Trincomalee now known as “Oman Building”. The credit for this project should go to Bandi.

Bandi’s wife was a senior Judge of Kegalle High Court, and she retired a few years ago. Their only child, a son studied at the British School, Colombo and followed in his mother’s footsteps became a lawyer. Bandi was so much attached to his family and very proud of his son’s accomplishments.

When Bandi was due to retire in 2016 as a Rear Admiral and Director General Training, after distinguished service of 34 years, and reaching retirement age of 55 years, I requested him to serve for some more years after mobilising him into our Naval Reserve Force. He had other plans. He wanted to take his mini-Hydro Power projects to East African countries.

His demise after a very brief illness at age of 64 years was a shock to his family and friends. His funeral was held on Feb. 27 with Full Military Honors befitting a Rear Admiral at his home town Aranayake.

Dear Bandi, the beautiful Sri Lanka Navy, Naval and Maritime Academy in Trincomalee, which was built with your efforts will serve for Sri Lanka Navy Officer Trainees and sailors for a very long time and remember you forever.

May dear Bandi attain the supreme bliss of Nirvana!

Naval and Maritime Academy, Trincomalee

By Admiral Ravindra C Wijegunaratne
WV, RWP and Bar, RSP, VSV, USP, NI (M) (Pakistan), ndc, psn, Bsc
(Hons) (War Studies) (Karachi) MPhil (Madras)
Former Navy Commander and Former Chief of Defence Staff
Former Chairman, Trincomalee Petroleum Terminals Ltd,
Former Managing Director Ceylon Petroleum Corporation,
Former High Commissioner to Pakistan