Features

On a day like this 35 years ago INTAKE 20 was Commissioned

Published

5 years ago

2021/06/13

by Nilakshan Perera

On a day like this on Jan 18, 1985, some 35 years ago, there was a call for brave patriotic youth to come forward to lead soldiers to safeguard the Nation. A total of 1,039 applicants responded. After six interviews, young blood from leading schools who excelled in sports and extracurricular activities among others both at school and national level were selected. It was a unique achievement and indeed a tremendous honour for the selected 35 to gather at Army Headquarters.

After saying goodbye to our families, and knowing we had taken our first steps to embark on our chosen career, we knew that the future was not going to be a bed of roses but we were ready to take on this challenge. All 35 selected were turning their backs on cushy, white collar jobs in air-conditioned offices. They had answered the call from their hearts.

These cadets, promising future officers, were seated in an Army bus while their baggage in trunks was loaded into an Army 1210 Tata truck. We left Army HQ by 1730 hrs heading for Diyatalawa. It was around 0110 hrs next day when our journey came to an end near the Polo Grounds at Diyatalawa. This is the only natural playground in Sri Lanka used for rugby, soccer, and athletics with an adjoining golf course. It is also used as a small airfield for light aircraft. We were told the engine of the bus had overheated and the radiator was boiling and ordered by Staff Sgt Dharmasena of the Artillery Regiment and Sgt Piyasdasa of Gemunu Watch to debus as it would go no further.

To our surprise neither the bus nor the truck could be started. We assumed that this may have been due to continuous driving without a break for over six hours. Even though we were dressed in suits as we got off the bus, the temperature of 6-7^oC virtually froze us in our tracks. No sooner we alighted from the bus we were asked to run to a place called Pandama, (Torch) which was the unique symbol of the Military Academy – a burning torch fixed atop a lamp-post. This eternal flame symbolizes life, dedication, and regenerative power.

By this time all of us were shivering as we doubled past the main gate of the Sri Lanka Military Academy. We had fleeting glimpses of the parade ground that was shining with frosty dew. Beyond the ground we saw a huge Makara Thorana (Dragon Arch) past which newly commissioned young officers would march. Just as we reached the ‘Pandama’, the bus and the truck which were supposedly stalled, arrived miraculously! It was only when we were asked to unload our baggage that we realized that there was nothing wrong with the vehicles. They had only wanted us to enter the Military Academy on the double – a long-established tradition.

The full moon was shining brightly in a clear sky as it was a Poya day. We could see the surrounding area more clearly now. We were taken to a place called Beast Billet, which was to be our new “home” where our sleeping accommodation was located. There was a smart Warrant Officer (WO) who showed us the green bush and grass covered area adjoining the billet. He ordered us in a commanding tone to clean and have it neat and tidy next day (a Poya holiday) as he didn’t want to see any reptiles on the ground. He then asked us to go to sleep.

The next morning after breakfast we were asked to get into our PT kit. Sgt Piyadasa took us to Q (Quartermaster’s) stores and drew us tools such as mammoties, knives, grass cutters etc. to tidy the green area. Later in the evening the same Warrant Officer ordered us to be ready in full suit next morning as he was going to take us on our ‘camp tour’ .

This Warrant Officer 1 was Chandra Abeykoon, who had just returned from a Drill Instructor’s Training course at the Guards Depot at Pirbright in UK. His boots were polished to a mirror shine and his uniform was impeccable.

Next morning, we were dressed in full suit again and taken to Army QM stores. We were issued various items, such as mess tin, water bottle, cup and plate, ground sheet, boots, canvas shoes, blankets, beret, etc. We were asked to pack all these items into a duffle bag called ‘Ali Kakula’, as it resembled the leg of an elephant. We were then taken on the double on our ‘camp tour’ by WO1 Abeykoon, Staff Sgt Dharmasena, Sgt Piyadasa, Sgt Wijeratne and PTI Cpl Mendis. We were shown the boundaries of the Military Academy and the out of bounds areas, recreational grounds, cinema hall, polo grounds, Halangoda Lake, White Gate (a small white gate leading to the officers’ mess of the Gemunu Watch at the top of a hill above the polo grounds. The whole tour was done on the double, and that was how we moved for the next six months – no walking. We had to be alert and keen. Everywhere we went we had to go on the double, sometimes doing forward rolls (a rolling mode of moving) too.

Our Chief Instructor was Maj Nihal Marambe of the Armoured Corps and our first Course Commander was Major Gamini Balasuriya, also of the Armoured Corps, and later Capt Rohan Induruwa from Sinha Regiment,

Our billet was called Beast Billet. As the name implies, we were fondly taken for beasts. There was no relaxing and we were always on the move from one task to another. Our only consolation was to receive an occasional letter from home. From the Beast Billet we could clearly see three railway stations on mist free nights. These were Idalgasshinna, Haputale and Diyatalawa. We often imagined that we were seated in the train and going home on vacation and a few of us sometimes became emotional. We waited to hear the train approaching through the hills of Idalgasshinna. Early in the morning when we getting ready for PT, we could see it moving slowly like several boxes of matches coupled together and we knew that letters for us would be by delivered by afternoon. The same way our letters home would be carried in the night mail train leaving Diyatalawa every evening at 1940 hrs.

It was a part of the Duty Orderly Cadet’s tasks to collect the daily mail from the office and to hand over any mail that was to be posted. All of us were delighted to receive a letter or two from home. While those of us who got mail were rejuvenated, the few who didn’t were dejected. Getting letters was one of the few joys of life we enjoyed at that time.

We were taken for physical training, drill and weapon training, map reading, field craft, and tactics during morning sessions. In the afternoon we were taught leadership, military law, current affairs and English. We were taught Tamil by a civilian teacher from Bandarawela, our only civilian teacher, and we were very relaxed and enjoyed his lessons. We had plenty of recreational facilities and games in the evening.

During the next few weeks, we were transformed from raw young men into tough military personnel and made ready to face the future. We never dreamed of a good, cozy night’s sleep in the cool of Diyatalawa because we never knew what would come next. No two nights were the same. Soon we were well prepared for whatever came, sometimes even being mocked at or ostracized.

At the end of six months we had passed our Drill and PT tests. These included several changing parades in front of Senior Intake 18A and later Intake 19, before we could go out. They checked our attire – blazer, slacks, shirt, tie, belt, shoes, and socks to ensure they matched. We were properly shaved and generally well groomed. We flocked to Bandarawela Town like homing pigeons. Some of us were at restaurants, some went to tailor shops and few went to Cyril Studio to have their photos taken. And then all of us made a beeline to the Bandarawela Post Office to make telephone calls home and to friends. There were no pay phones then in the Academy, Mobile phones, WhatsApp, Viber, Facebook, Twitter, Instagram etc. were not even in the lexicon. Wherever we went we had to walk in step and in pairs. We never knew who would report wrongdoings to SLMA. The whole town knew we were cadets from the Academy.

To our great delight we soon got to share rooms with a batch mate. We had our first seven-day vacation after passing the drill and PT test. However, during this vacation each of us had to research material for our Leadership Presentations of famous political, military, and historical figures. We were expected to be ready with view files, photographs, scripts, slides, and booklets. We had to soldier through endless pages to gather the necessary information. There was no Google those days and it was a nightmare to prepare and make presentations to the instructor officers in a series of repeated sessions lasting till midnight. But the knowledge gained and efforts made were invaluable later in our lives.

Intake 19 passed out in November 1985 and we now became the Senior Intake. We were assigned individual rooms. There was Lady Intake 3, SSC (Short Service Commission) Intake 5,6,7,8 with Intake 22 & 23. There were seven Service Cadets from KDA who after completing their three and half year University degree cum military training joined us for their final term.

By this time Intake 20 was under the watchful eyes of new Course Commander Capt Jayavi Fernando from Gajaba Regiment, an amazing military man who had achieved many firsts in his career. History records he always placed his boundless talents at the service of the Army whenever duty called. He never dodged a responsibility, never refused to take on a hard task if it had to be done. What he believed, he believed with heart and soul. In brief, he was a patriotic and distinguished military officer, a natural leader, and an affectionate brother to all servicemen. He was loved and admired by all his superiors, colleagues and subordinates. His premature retirement as Colonel on Oct 31, 1998 was a great blow to the Army.

We were taken for firing practice including night firing to the Firing Range on various occasions as it was a part and parcel of our training. During our moves by truck to the firing range and at the Cadets’ Mess after dinner we used to sing popular Sinhala songs songs like Ae NeelaWara Peerala by Dhanapala Udawatte & ThilineLesin by Three Sisters and Asoka Mal by MS Fernando.

We went on field exercises to the landmark Foxhill area for Exercises Seetha Sulang and Grave Digger at Gurutalawa and to Ambewela for Frozen Trout living in trenches on the last exercise for six days with leeches for company and misty continuous drizzling and unpredictably cold weather. We then had Exercise Wanabambara in the dense jungles off Wellawaya for 14 days. Then Exercise God King in Kataragama. During Exercise Scorpion we practiced enforcing curfews in Welimada/Keppettipola area and searching for and detecting mock insurgents.

Our parents were invited on Parents’ Day in February for a full day program to observe their sons’ progress and development in their budding military careers.

With lot of endurance and enthusiasm we ran nine miles three times with our rifle, full water bottle (from which we could not take even a sip) and 20 kgs kit in our battle order packs along the Bandarawela/Welimada Road crossing the bridge and passing Bandarawela town, Kahagolla, and the Ceylon Volunteer Force camp to the Academy Gym.

The Intake 20 boxing meet was held on April 11, 1986, at the gymnasium. We were matched according to our weights and boxed each other with gusto. It is no friendly Charlie Charlie game; we were told to draw blood from our opponent. All Officer Instructors of SLMA, Capt Rohan Jayasinghe, Capt Jagath Rambukpotha, Capt Aruna Wijenayake, and Lt Mahesh Senanayake acted as judges. Commandant Col Rohan de S Daluwatte was the Chief Guest.

On Vesak Poya night, after dinner some trainee teachers from Bandarawela performed Bhakthi Gee for us at the Cadets’ Mess. Soon after they left a few of us sought permission from the Course Officer to go out to see the Vesak decorations. We didn’t get that permission but the whole Intake was made to circle the Cadet’s Mess singing Bhakthi Gee, This went on non-stop for three or four hours. No one ever after requested permission to go out to see Vesak illuminations!

In May we were taken on Unit visits. We were all stationed at Kotelawala Defence Academy for eight days during which we visited all unit HQs in Colombo and Panagoda. On our return, we were given motorcycle riding lessons at Polo grounds in the mornings as we prepared for the Commissioning Parade on May 31.

Four years after Intake 16 we were greatly honoured to have an Under Officer appointed from our batch. That was Wipula Seneviratne, as he came first in the order of merit. For our Commissioning Parade Gen Denis Perera, the first Commandant of Army Training Center and former Army Commander, took the salute.

After Commissioning as 2nd Lieutenants, we were taken to Maduru Oya for further Infantry training and then went on to our respective Units.

2/Lt Wipula Seneviratne and 2/Lt Prasanna Perera, the first two in our intake were selected to go to the Royal Military Academy, Sandhurst, in UK for further training. It was another unique achievement for Intake 20 as these two were the first to go to Sandhurst after a lapse of several years.

During this time, all our batch mates were in the thick of military operations in the North or the East. With deep sorrow and highest gratitude, we recall the names of our beloved batch mates who made the supreme sacrifice in defending Mother Lanka for future generations.

They were Lt Sanath Samarakoon GW (27/08/1986 Nillaweli), Lt Ananda De Silva SLA (07/10/1987-Mannar), Capt Wipula Seneviratne SLA (15/04/1988 Athurugiriya), Maj Prasanna Liyanagoda VIR (30/07/1990 – Mannar), Maj Devamiththa Dissanayake GW (01/05/1991 -Trincomalee), Lt Col B C K L Silva SLLI (13/09/1995 – Plane Crash/Kandana), Lt Col Shantha Jayaweera SLLI (17/11/1995 Jaffna) Maj Srinath Wickramasinghe SLLI (26/12/2007 Tsunami/Thelwatte), — Maj Ravi Dissanayake SLASC (20/07/2018 – Military Hospital.

When we look back, we could say with humility and pride that we served as soldiers and fought for our country with utmost dedication and commitment, in the jungles, plains, hills and valleys. We had seen our comrades lay down their lives, suffered setbacks and finally achieved victory under extremely challenging conditions.

As Intake 20 celebrated their 35th anniversary on 31 May as Commissioned Officers, let me salute all our dear batchmates who have laid down their lives for our future generations. May your journey in Samsara be short, May you all finally attain Supreme bliss of Nibbana and Rest in Peace eternal.

And best wishes to all my batch mates in their future endeavors

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Features

Power crept into the Sangha and is now tearing it apart

Published

1 day ago

2026/06/5

Thilina Walpola

A file photo of Buddhist monks engaged in a protest

For more than a century, Sri Lankan society has lived with a quiet contradiction at the heart of its religious life. On the one hand, the Buddhist monk is revered as the embodiment of moral discipline, selfrestraint, and renunciation. On the other, the modern monk has become a public figure, political actor, administrator, media personality, and in some cases power broker whose influence extends far beyond the temple. This contradiction has been tolerated, even celebrated, for decades. But recent events, most notably a widely publicised case involving a senior monk accused of grave moral misconduct, have forced the country to confront a painful truth: the institutional conditions that make such scandals possible are not new. They are the predictable outcome of a long historical process that H. L. Seneviratne described with remarkable clarity in The Work of Kings. The moral deterioration visible today is not an aberration. It is the culmination of a centurylong transformation in the identity, function, and authority of the Sangha.

To understand how we arrived at this moment, it is necessary to revisit the argument Seneviratne made nearly three decades ago. His thesis was simple but profound: the modern Sri Lankan monkhood has taken on the ‘work of kings.’ By this he meant that monks, instead of confining themselves to the renunciant life prescribed by the Vinaya, have assumed the secular responsibilities once associated with precolonial kingship, such as protecting the religion, organising society, guiding the nation, and enforcing moral order. This shift, he argued, was not a natural evolution of Buddhist tradition but a modern invention shaped by colonialism, nationalism, and the anxieties of a society struggling to redefine itself in the face of foreign domination. The monk became a symbol of national identity, a guardian of cultural authenticity, and a leader in the struggle for political autonomy. In the process, the boundaries that once separated the monastic from the worldly began to dissolve.

Transformation

The consequences of this transformation were not immediately visible. For decades, the activist monk was celebrated as a patriot, a reformer, and a moral guide. His involvement in education, social welfare, and nationalist mobilisation was seen as a necessary response to colonial pressures and missionary competition. But beneath the surface, the foundations of monastic discipline were slowly eroding. The Vinaya, which had served for centuries as a rigorous framework for regulating monastic life, was increasingly overshadowed by the demands of public engagement. The communal structures that once ensured accountability, senior supervision, collective confession, and the daily rhythms of monastic routine, were weakened by the pressures of modernity. Monks who travelled constantly, managed institutions, or lived independently in urban temples found themselves outside the traditional systems of oversight that had long protected the integrity of the Sangha.

Scandal

It is within this historical context that the recent scandal must be understood. The case shocked the nation not only because of the severity of the allegations but because it shattered the public’s assumption that the monkhood remains a bastion of moral purity. Yet the shock itself reveals a collective denial. For years, Sri Lankan society has been aware, sometimes quietly, sometimes openly—of the growing gap between the ideal of the monk and the realities of modern monastic life. Stories of misconduct, financial irregularities, political manipulation, and abuse of authority have circulated with increasing frequency. But each incident has been treated as an isolated failure, a personal weakness, or an unfortunate exception. What has been missing is recognition that these incidents are symptoms of a deeper structural problem.

Seneviratne’s analysis helps illuminate this problem. When monks take on the work of kings, they inevitably enter domains of power that expose them to temptations the Vinaya was designed to avoid. Handling money, managing institutions, cultivating political patrons, and exercising authority over laypeople create opportunities for ego, ambition, and moral compromise. The monk who becomes a public figure is no longer shielded by the anonymity and humility of the renunciant life. Instead, he becomes a celebrity, a leader, and in some cases an object of uncritical devotion. This elevation brings with it a dangerous form of immunity. Laypeople who revere a monk for his public achievements may hesitate to question his behaviour. Politicians who rely on monastic support may protect him from scrutiny. The media, which often treats monks as moral authorities, may be reluctant to investigate allegations that challenge the sanctity of the robe.

The recent scandal illustrates how these dynamics can converge. The monk at the centre of the case was not an obscure figure. He was a respected preacher, charismatic leader, and head of a prominent institution. His public image was built on years of service, teaching, and community engagement. Yet it was precisely this public stature that allowed him to operate without meaningful oversight. The institutional structures around him, administrators, lay supporters, and junior monks, were either unwilling or unable to challenge his authority. The very qualities that made him a respected figure in the eyes of the public also made him untouchable within his own institution. When allegations finally emerged, they revealed not only personal wrongdoing but a systemic failure of accountability.

Failure that is not unique

This failure is not unique to one temple or one monk. It reflects a broader pattern within the modern Sangha. As monastic institutions have grown in size, wealth, and influence, their internal governance has struggled to keep pace. Many temples operate as semiautonomous entities controlled by a single monk or a small group of monks. Financial transparency is limited, administrative oversight is weak, and the mechanisms for addressing misconduct are often informal or ineffective. The traditional structures of monastic discipline, such as the Sangharama procedures for adjudicating offences, are rarely used in modern contexts, partly because they require collective participation and partly because they are illsuited to the complexities of contemporary institutional life. In practice, this means that monks who wield significant authority can act with little fear of internal sanction.

The politicisation of the Sangha has further complicated matters. Since the midtwentieth century, monks have played an increasingly prominent role in electoral politics, nationalist movements, and public policy debates. This involvement has given them access to political networks that can be mobilised to protect their interests. It has also created a culture in which monks are valued not for their adherence to the Vinaya but for their ability to influence public opinion, mobilise voters, or lend moral legitimacy to political causes. In such an environment, the monk who is politically useful may be shielded from criticism, while the monk who adheres strictly to the renunciant ideal may find himself marginalised or ignored.

The result is a profound distortion of monastic identity. The monk who once sought liberation from worldly attachments is now encouraged to cultivate influence, authority, and public recognition. The monk who once lived under the strict supervision of senior elders now operates in a world where independence is celebrated and oversight is minimal. The monk who once relied on laypeople for basic sustenance now controls vast resources, manages institutions, and commands the loyalty of thousands of followers. This inversion of traditional roles has created a fertile ground for moral deterioration.

Yet it would be a mistake to interpret this deterioration as evidence that the Sangha as a whole is corrupt. Many monks continue to live lives of remarkable discipline, humility, and spiritual dedication. In remote forest monasteries, small village temples, and meditation centres across the country, monks quietly uphold the ancient ideals of the renunciant life. They are not the ones who appear on television, lead political rallies, or manage large institutions. Their work is invisible, their influence subtle, and their commitment unwavering. The crisis facing the Sangha today is not a crisis of individual morality but a crisis of institutional identity. It is the product of a centurylong transformation that has blurred the boundaries between the monastic and the secular, the spiritual and the political, the renunciant and the worldly.

If Sri Lanka is to address this crisis, it must begin by acknowledging the structural nature of the problem. The temptation to treat each scandal as an isolated incident must be resisted. Instead, the country must confront the uncomfortable reality that the modern configuration of monastic life is fundamentally at odds with the principles of the Vinaya. The Sangha cannot simultaneously function as a political force, a social service provider, a media institution, and a spiritual community without compromising its integrity. The more monks are drawn into the world, the more vulnerable they become to the moral dangers that the Buddha warned against.

Reform, therefore, must focus not only on punishing individual offenders but on rethinking the institutional structures that enable misconduct. This includes strengthening internal governance, enhancing financial transparency, restoring the authority of senior elders, and reestablishing the communal practices that once ensured accountability. It also requires a broader cultural shift in how laypeople relate to monks. Blind devotion must give way to informed respect. Reverence must be balanced with responsibility. The robe must be honoured, but it must not be used as a shield against scrutiny.

Seneviratne’s work offers a valuable starting point for this rethinking. His analysis reminds us that the crisis facing the Sangha is not the result of moral decline alone but of historical forces that reshaped the identity of the monkhood. By tracing the evolution of the activist monk, he shows how the Sangha became entangled in the political and social structures of the modern nationstate. This entanglement has brought both benefits and dangers. It has allowed monks to play important roles in education, social welfare, and national development. But it has also exposed them to the corrupting influences of power, wealth, and public acclaim.

The challenge now is to disentangle the Sangha from these influences without undermining its ability to serve society. This will not be easy. The activist monk has become deeply embedded in the cultural and political fabric of the country. Many laypeople expect monks to be leaders, reformers, and guardians of national identity. Politicians rely on monastic support to legitimise their agendas. Media institutions depend on monks for content, commentary, and moral authority. Reversing this trend will require a collective effort from monks, laypeople, and political leaders alike.

Ultimately, the future of the Sangha depends on its ability to reclaim the renunciant ideal that lies at the heart of Buddhist monasticism. This does not mean withdrawing from society entirely, but it does mean reestablishing the boundaries that protect the monk from the dangers of worldly involvement. It means recognising that the true strength of the Sangha lies not in its political influence or institutional power but in its moral authority, its spiritual discipline, and its commitment to the path of liberation. The recent scandal, painful as it is, may serve as a catalyst for this reevaluation. It has exposed the vulnerabilities of the modern monastic system and forced the country to confront the consequences of a centurylong transformation.

To understand how the Vihara Devalegam Act relates to the perceived moral deformation of the clergy, it is necessary to examine how property management, state law, and monastic discipline intersect in the modern era. Historically stemming from the Buddhist Temporalities Ordinance No. 19 of 1931, this act serves as the primary legal framework governing the ‘temporalities’—meaning the secular wealth, extensive landholdings, and material donations belonging to Buddhist temples and shrines. While ancient kings granted these vast tracts of land to support the monkhood’s spiritual pursuits, the modern codification of this law has inadvertently fostered a system where property rights frequently supersede spiritual accountability.

The core of the crisis lies in the commercialisation of the monastic order that this legal framework enables. By treating temple lands as economic assets and vesting absolute administrative power in individual chief monks or lay trustees, the act has contributed to the rise of what critics term a monastic middle class. Access to vast, unregulated financial resources, rent from lands, and corporate donations has fundamentally shifted the focus of certain segments of the clergy away from the traditional path of worldly renunciation and spiritual guidance. Instead, it has driven a preoccupation with business investments, the accumulation of private capital, and luxury lifestyles, which deeply alienates a public looking to the Sangha for moral leadership.

The institutional flaws embedded in the Vihara Devalegam Act find a stark, real-world manifestation in the recent criminal case involving Venerable Pallegama Hemarathana Thero. As the chief priest of Anuradhapura and the custodian of the Atamasthana—the eight highly venerated Buddhist shrines, including the sacred Jaya Sri Maha Bodhi—Hemarathana Thero occupied one of the most powerful and wealthy positions within the Sri Lankan Sangha. His arrest on charges of sexual abuse of a minor girl perfectly illustrates how the structural defects of the Act facilitate not only moral decay but also the systemic obstruction of justice.

The core of this intersection lies in the vast, unaccountable wealth generated by the temporalities of the Anuradhapura shrines. Under the Vihara Devalegam Act, the chief custodian exercises immense, virtually unchecked control over temple revenues, state-backed land management, and millions of rupees in daily donations from millions of global pilgrims. It is precisely this immense financial liquidity that enabled the alleged deployment of vast sums of money to the victim’s family.

Furthermore, the situation underscores the profound policy failures cited regarding the helplessness of the monastic hierarchy and state enforcement. When child protection authorities initially attempted to act, the National Child Protection Authority noted severe delays and institutional resistance, stating they practically had to force the police to execute the arrest. The monk’s immediate retreat to a private hospital in Colombo upon the advancement of the criminal probe, followed by his release on bail, mirrors the exact loop described where wealthy monastics deploy high-priced legal defence teams funded directly or indirectly by their institutional positions. Because the Vihara Devalegam Act does not provide a mechanism for the immediate, unconditional forfeiture of temporal administrative rights upon a criminal indictment, the accused retains his structural power throughout the legal process. The Pallegama Thero scandal stands as definitive proof that without a fundamental overhaul of how temple wealth is legally governed and disciplined, the material benefits guaranteed by ancient temporalities will continue to shield the worst elements of moral deformation from the rule of law.

If Sri Lanka can learn from this moment and if it can recognise the structural roots of the crisis and commit to meaningful reform, then the Sangha may yet emerge stronger, more disciplined, and more faithful to its ancient ideals. But if the country continues to treat each scandal as an isolated failure and if it continues to ignore the deeper institutional problems that Seneviratne identified, then the moral deterioration we see today will only deepen. The work of kings, when performed by monks, carries a heavy price. It is time to decide whether that price is worth paying.

by Professor Amarasiri de Silva

Features

Kondachchi wind farm and battery storage project to boost energy security, says Power Ministry Secretary

Published

1 day ago

2026/06/5

Thilina Walpola

The Power and Energy Ministry’s drive towards energy security and renewable energy expansion received a major boost yesterday with the signing of a tripartite cooperation agreement for the development of the 150 MW Kondachchi Wind Power Project and an integrated Battery Energy Storage System (BESS) in Mannar.

The agreement was signed at the Ministry of Power auditorium under the patronage of Power Minister Anura Karunatilaka and Deputy Power Minister Arkam Ilyas.

Speaking at the event, Ministry Secretary G. M. R. D. Aponsu described the project as a transformative investment that would strengthen the country’s electricity network while supporting Sri Lanka’s transition towards cleaner energy sources.

“The Kondachchi Wind Power Project represents a significant milestone in Sri Lanka’s renewable energy journey. By combining large-scale wind generation with advanced battery energy storage technology, we are creating a more resilient and reliable power system capable of meeting future energy demands while reducing dependence on imported fossil fuels,” Aponsu said.

The project will be developed at Silavathurai in the Kondachchi area of Mannar on lands owned by the Sri Lanka Cashew Corporation. It is expected to utilise some 31 modern wind turbines with a total installed capacity of at least 150 MW.

Aponsu said the inclusion of an integrated battery storage facility would help address the variability associated with wind power generation and ensure stable electricity supply to the national grid.

“The battery energy storage component is a key feature of this project. It will enable the efficient integration of renewable energy into the grid and enhance overall system stability, which is essential as Sri Lanka increases the share of renewables in its energy mix,” he said.

According to the Ministry, the wind farm is expected to generate nearly 525 gigawatt-hours of electricity annually, significantly reducing the country’s expenditure on imported fuel and strengthening national energy security.

The project is also expected to contribute to Sri Lanka’s climate commitments by reducing carbon dioxide emissions by an estimated 372,750 tonnes annually.

“This investment delivers both economic and environmental benefits. It will reduce greenhouse gas emissions, support sustainable development objectives and help Sri Lanka move closer to achieving its renewable energy and climate targets,” Aponsu noted.

The project will be implemented under a Public-Private Partnership (PPP) arrangement using the Build, Own and Operate (BOO) model. The Asian Development Bank is providing technical and financial advisory support through its Transaction Advisory Services programme.

The signing ceremony was attended by Pradeep Perera, Chairman of the National System Operator (Pvt) Ltd., and Takeyo Koike, Head of Market Development and Public-Private Partnership Division of the ADB, among other distinguished guests.

The Ministry said comprehensive Environmental Impact Assessments and avifaunal studies have been undertaken to ensure minimal impacts on bird populations, nearby communities and agricultural lands. A dedicated 220-kilovolt transmission system will also be constructed to connect the project to the national grid.

“The Kondachchi Wind Farm is a strategic national project that will help secure Sri Lanka’s energy future while accelerating the country’s transition towards sustainable and affordable electricity generation,” Aponsu said.

Energy sector experts view the project as one of the most important renewable energy initiatives currently being pursued in Sri Lanka, combining utility-scale wind generation with modern energy storage technology to enhance grid reliability and long-term energy sustainability.

By Ifham Nizam

Features

Saudi Arabia sets new benchmark in Hajj management as 1.7 million pilgrims complete sacred journey

Published

1 day ago

2026/06/5

Thilina Walpola

Ambassador Al-Kahtani

Interview with Khalid Hamoud Al-Kahtani, Ambassador of the Kingdom of Saudi Arabia to Sri Lanka

Saudi Arabia has once again demonstrated its unparalleled capacity to manage one of the world’s largest annual religious gatherings, with this year’s Hajj pilgrimage concluding successfully despite extreme temperatures and the immense logistical challenge of accommodating more than 1.7 million pilgrims from around the world.

In an exclusive interview with The Island, Khalid Hamoud Al-Kahtani, Ambassador of the Kingdom of Saudi Arabia to Sri Lanka, described the 2026 Hajj season as a resounding success, crediting the achievement to the visionary leadership of the Custodian of the Two Holy Mosques, His Royal Highness the Crown Prince and Prime Minister, and the coordinated efforts of multiple government agencies working around the clock to serve pilgrims.

The Ambassador noted that nearly 3,500 Sri Lankan pilgrims participated in this year’s Hajj under the quota allocated to Sri Lanka, benefiting from enhanced healthcare services, sophisticated crowd-management systems, expanded shaded areas and cutting-edge digital solutions introduced by the Kingdom.

With Saudi Arabia continuing to invest heavily in infrastructure, technology and pilgrim services under Vision 2030, Ambassador Al-Kahtani said the Kingdom remains committed to ensuring that pilgrims from around the world perform their religious duties in safety, comfort and tranquility.

The Saudi envoy also highlighted the growing partnership between Saudi Arabia and Sri Lanka, emphasising expanding cooperation not only in Hajj affairs but also in trade, investment, education, culture and institutional exchanges.

Following are excerpts of the interview:

Q: How do you assess this year’s Hajj season?

Ambassador Al-Kahtani: This year’s Hajj season was a resounding success, thanks to the Almighty Allah and the integrated efforts of the government of the Kingdom of Saudi Arabia, led by the Custodian of the Two Holy Mosques and His Royal Highness the Crown Prince and Prime Minister. This success was reflected in the efficiency of crowd management, the quality of services provided to the Hajj pilgrims and the effective coordination among the various relevant authorities, which enabled pilgrims to perform their rituals in an atmosphere of security, tranquility and ease.

Q: How many Sri Lankan pilgrims performed Hajj this year?

Ambassador Al-Kahtani: The number of Hajj pilgrims from the Democratic Socialist Republic of Sri Lanka reached approximately 3,500, within the quota allocated to Sri Lanka for this season.

Q: Are there any discussions regarding increasing Sri Lanka’s quota in the future?

Ambassador Al-Kahtani:Hajj quotas are determined according to approved regulatory mechanisms that take into account a range of considerations. The relevant authorities in the Kingdom continue to study various aspects related to developing Hajj services and accommodating the allocated numbers for all countries, in coordination with the concerned parties.

Q: What were the most prominent special arrangements implemented this year?

Ambassador Al-Kahtani: The operational plans for this season focused on enhancing the safety and comfort of the Hajj pilgrims, especially given the climatic conditions and high temperatures. Measures included expanding shaded areas, increasing water distribution points and enhancing health and ambulance services, in addition to developing the transportation system and traffic management within the holy sites.

Q: What are the most prominent digital systems and smart services that were provided?

Ambassador Al-Kahtani:The Kingdom continues to implement its digital transformation objectives for the Hajj and Umrah system. The scope of electronic services offered through the Nusuk platform and application has been expanded, along with the development of digital systems for issuing permits, managing crowds, guidance and health services. This contributes to increasing the efficiency of services and improving the pilgrim’s experience at all stages of their journey.

Q: How were the challenges of overcrowding and heat addressed?

Ambassador Al-Kahtani: The relevant authorities adopted an integrated crowd-management system based on modern technologies and real-time data analysis. This was coupled with intensified health-awareness campaigns, expanded organised movement routes and increased deployment of field, medical and emergency teams. These measures support the safety of the Hajj pilgrims and reduce the risks associated with crowd density and climatic conditions.

Q: Were there special services for the elderly and sick?

Ambassador Al-Kahtani: Yes. The Kingdom paid special attention to the elderly and people with special health needs by providing specialized medical services, assistive transportation and facilities equipped to meet their needs, in addition to field teams working to provide humanitarian support and necessary healthcare throughout the Hajj period.

Q: How successful was the Kingdom in combating irregular Hajj permits?

Ambassador Al-Kahtani: The relevant authorities in the Kingdom continued to rigorously implement the regulations and instructions governing Hajj, utilising modern technologies and advanced monitoring procedures to reduce violations related to irregular Hajj. These efforts contributed to enhancing the safety of pilgrims, improving crowd-management efficiency and maintaining the smooth flow of movement within the holy sites.

Q: How would you describe Saudi-Sri Lankan cooperation in organising Hajj?

Ambassador Al-Kahtani: Cooperation between the Kingdom of Saudi Arabia and the Republic of Sri Lanka is characterised by continuous and constructive coordination in all matters related to Hajj. The relevant authorities in both countries work jointly to ensure the provision of the best services for Sri Lankan pilgrims and enable them to perform their rituals with ease and peace of mind.

Q: How many Hajj pilgrims were there globally, and what were the main challenges?

Ambassador Al-Kahtani: According to official statistics, the number of Hajj pilgrims this year reached 1,707,301 from various countries around the world. The main challenges included managing large crowds, ensuring public safety and providing health, transportation and accommodation services within a specific geographical and temporal scope. These challenges were addressed through advanced and integrated operational plans, which contributed to the smooth and successful completion of the Hajj season.

Q: Are there any future expansion projects?

Ambassador Al-Kahtani: The Kingdom continues to implement strategic development projects within the framework of Vision 2030, including developing the infrastructure in Makkah and the Holy Sites, and enhancing transportation networks and smart services. This contributes to raising the quality of services provided to pilgrims and Umrah performers and improving their long-term experience.

Q: How are Saudi-Sri Lankan relations strengthened outside the context of Hajj?

Ambassador Al-Kahtani: Relations between the Kingdom of Saudi Arabia and the Republic of Sri Lanka are witnessing continuous development in many areas, including political, economic, trade, cultural and educational cooperation, in addition to developing exchanges between institutions and the private sector. This reflects the two countries’ keenness to strengthen the bilateral partnership and achieve common interests.

Q: What message would you like to convey to Sri Lankan Muslims?

Ambassador Al-Kahtani: We extend our sincere congratulations to the Hajj pilgrims who have completed their Hajj rituals, and we ask Almighty Allah to accept their pilgrimage. We also assure Muslims in Sri Lanka that the Kingdom of Saudi Arabia places serving the Two Holy Mosques and the guests of Almighty Allah at the forefront of its priorities and continues to develop the Hajj and Umrah system to achieve the highest standards of quality and safety.

By Ifham Nizam