Features

The developing picture as elections approach

Published

2 years ago

2024/07/28

by Krishantha Prasad Cooray

There’s a political poster that’s been splashed on the walls of Colombo. Black letters on a yellow background mean that the author or the party cannot be identified. It is obviously a teaser campaign. It comes with a promise, which of course is the bread and butter of all politicians. Apparently, ‘the lie will come to an end,’ and on the 29th, the name of the messiah who will take all Sri Lankans to some yet-to-be-named promised land will be revealed.

This is the season for that kind of thing, so the timing is not bad at all. After all, people are talking about elections these days. They are wondering if elections will be held soon and, if so, whether it would be a presidential or parliamentary election. They talk about candidates, those who have announced their intentions and those who might very soon.

An election there will be, that much is certain. Will it be to elect a president or 225 parliamentarians? Let’s first consider the second option, which at this point is something that the president can decide upon.

A general election will tell us the relative strengths of the various parties and, of course, the temper of the electorate. As things stand, two political groups stand to gain: the Samagi Jana Balavegaya (SJB) and the National People’s Jathika Jana Balavegaya, better known as the NPP, which is made up of the Janatha Vimukthi Peramuna (JVP) and a scattering of individuals of varying stature and more or less nondescript organizations.

The Sri Lanka Podujana Peramuna, or the ‘Pohottuwa’, would benefit only in the sense that a few would get elected, whereas they would probably fare even worse if a presidential election comes first; the winner and the winner’s party would gain enough edge to shove the Pohottuwa closer to the dustbin of history. In any event, they wouldn’t even get king-making numbers. The Sri Lanka Freedom Party (SLFP) is where the United National Party was after Gotabhaya Rajapaksa won the presidential election in 2019. The SLFP might secure a few seats in an alliance but would be an also-ran if it opts to contest alone.

How about the NPP? Today, the NPP is being considered by people who would not have a few years or even a few months ago. They say, ‘let’s try these people out.’ That’s the slogan of the desperate, dispossessed, and maybe the hopeful. Nevertheless, that ‘default option’ might work in their favour, although anything less than an absolute majority would make the ‘we can and we will win’ mantra they’ve been marketing sound a bit hollow.

The UNP was the Grand Old Party, but the ‘grand’ part of it is no longer valid. They have a president, but the question is, ‘where are his people?’ Some may answer, ‘with Sajith’, while others might think that in a season of shifting alliances, prominent stalwarts may gravitate back to the political walawwa. In a word, unlikely, especially if a parliamentary election is held first.

Why should the President risk it all by going for a general election when he may be able to cobble together a workable alliance should he run for President and win? He is risk-averse, as he clearly showed in 2010 and 2019 when the stars were aligned against him. In 2015, he worked out the arithmetic: Maithripala Sirisena had a better chance, and the premiership was a decent consolation prize.

It’s a presidential election that’s on the cards. This forces us to consider the contenders: as of now, Ranil Wickremesinghe (UNP, with or without the support of ex-UNPers), Sajith Premadasa (SJB sans Sarath Fonseka and Champika Ranawaka from his 2019 team), and Anura Kumara Dissanayake (JVP plus all those who have to utter the prayer ‘We are NPP and not JVP’ to convince themselves that they are not gullible).

We could delve into the histories of the relevant parties, ideologies espoused and amended, and track records, but that would only produce dirty and bloodied hands. Sri Lanka and Sri Lankans are realists; they go for the ‘best of the bad lot’ simply because it’s their names that are on ballot papers. In a presidential election, they look at candidates more than parties, personalities more than ideology or party history. So let’s consider these three because the others are still peripheral to the case: Ranil Wickremesinghe (RW for convenience), Sajith Premadasa (SP), and Anura Kumara Dissanayake (AKD).

RW is the most experienced politician in the country. He’s either been a cabinet minister, the Leader of the Opposition, Prime Minister, or the President since the age of 28, except for a few months between Gotabhaya’s rise and fall. His detractors may say that he was a pin-chance president, but in all sobriety, it has to be acknowledged that when everyone was ready to slash and burn, only he undertook the unenviable task of dousing a nation that had been set on fire. Chest-beaters and braggarts ranted and raved, but RW brought about some semblance of stability. We are not out of the woods, as he often says, but he has made it possible for people who believe that they will not be lost in the wilderness forever.

The question is, ‘RW with whom?’ He simply doesn’t have a team that’s worth talking about. He has depended on the same set of people whose one and only character trait is self-interest, in other words, keeping RW in power so they could exercise power. Their blemishes are many. Let’s leave it at that.

A few weeks ago, at an event marking Rohitha ‘Raththaran’ Abeygunawardena’s 27 years in politics, Pohottuwa strongman Basil Rajapaksa took a not-so-veiled dig at the President, ‘Nayath nae, bayath nae (we are not in debt to you, and neither do we fear you).’

That was one of many moments where RW could have shed the Pohottuwa baggage. After all, at this point, the Pohottuwa needs RW more than he needs the Pohottuwa. He could have spoken about debts owed by the Rajapaksas, not just to him but to every citizen of this country and those yet unborn.

He could have spoken about fear. He could have said, for example, that it’s quite alright for anyone not to fear him, but that he knows how terrified Basil was during the last days of the Aragalaya, where he took refuge and who offered him protection. He didn’t say anything, which begs the question, ‘if a man is not willing to stand up for himself, will he stand up for you?’

In the end, RW continues to stand with the debtors and the arsonists. Why then should anyone believe he would abandon them at any point?

Speaking of standing up, we can also talk about SP. Just the other day, party stalwart Hirunika Premachandra was arrested. Now Hirunika, without a doubt, is a brave woman. She stood up to the supposedly invincible Rajapaksas all by herself. Indeed, the events she set off helped RW, SP, and AKD; this too must be mentioned.

This is not to say she’s a paragon of virtue and can do no wrong. She took the law into her hands, albeit on behalf of a victim. No one says that SP should have criticized the judges in this case, but he could have talked about Hirunika’s courage or simply offered a word of support in her moment of distress. He did not. In a country where thugs get away scot-free and politicians pamper them no end, this was the least he could do. He did nothing. If he doesn’t have a kind word for someone like Hirunika, would he care about the trials and tribulations of the ordinary citizen?

SP is no ‘fresh face’ in politics. He’s been in Parliament for 24 years. He’s been a cabinet minister and the Leader of the Opposition. He adds to this the half a century of his father’s political life, almost at every turn. He thereby lays claim to President Premadasa’s legacy but forgets that it was not untainted.

To his credit, he has a team or rather has so far managed to make them toe his line. That says a lot about his team, though. The SJB was launched in opposition to RW, RW’s dictatorial ways, and the UNP’s lack of internal democracy. Today, SP is no better than RW when it comes to giving leadership to a party. It’s his way or the highway. He has arrogated upon himself all decision-making powers. The stalwarts say nothing. Are they fascinated with navel-gazing, one must ask.

RW is the leader of the party of which SP was the deputy leader for a long time. So, the UNP’s one-time leader and deputy are the President and Leader of the Opposition, respectively. Ironically, they have no ideological differences. They are actually very much alike in the way they lead their parties. However, even to save the country or defeat a common enemy, these two just can’t come together. Their egos and self-interest are bigger than all that.

RW is around 20 years older than SP. SP didn’t realize that he doesn’t lose if RW wins. RW didn’t realize that it is not a disgrace to go out of his way to talk SP into returning to the UNP. Is self-interest and ego what’s most important to these two? If so, it disqualifies both of them. They are not the leaders most suited to face the challenges of the next five years.

What about AKD? AKD, like SP, came to Parliament in 2000. He too was a cabinet minister. He was very vocal when the JVP backed President Chandrika Kumaratunga, Mahinda Rajapaksa, and Sarath Fonseka. He was the leader of the party when the JVP backed Maithripala Sirisena. He cannot wash away the sins he was party to, even if today’s JVP talks and acts as though political life in Sri Lanka began after 1988-89.

The JVP, for all their rhetoric, still seems to be a confused political entity. They simply cannot go beyond populist slogans. There’s a glaring lack of coherence and clarity in the statements issued by party stalwarts. Their concerns about governance are legitimate, and one might even believe that they are serious about fixing the flaws. Indeed, AKD must at some point understand that the make-or-break matter is finance and governance, not only governance.

We are simply too close to the brink to have the luxury of a system-fix first. As of now, they are in “dennam-kaasi” mode, or ‘we will fix this, we will do that, etc.’ Nothing of the ‘how.’ Ask them a question about policies and processes, and the NPP boys and girls get hot under the collar, shower invective on the well-meaning questioner and their political rivals. That’s been the JVP’s history. The NPP is no better.

Despite some inconsistencies by certain members of the NPP regarding policy issues, AKD comes out as a man of sincerity. He does not belong to some political family and, as such, does not carry dynastic baggage. Most importantly, he undoubtedly has empathy for the people who bear the brunt of all the defects of the system and the additional burdens created by the major political parties when in power.

So where do we stand? Does Sri Lanka need RW’s experience? Should Sri Lanka be wary of his isolationist tendency and an unelected inner circle who has his ear and, worse, may be controlling his mind? Can Sri Lanka afford not to have SP’s team? Should Sri Lanka worry about a team that may waive intellect, reason, and integrity in favour of a clearly self-absorbed leader, a man who tends to be about ‘I, me and myself’? Can Sri Lanka afford AKD’s idealism in a party that has the word but not the wisdom?

We need a candidate who thinks, feels, and acts like a leader. We need a candidate who understands that he may not have the answers but has the wisdom and humility to seek out those who may have them and embrace them regardless of what’s happened in the past. We need a candidate who has the fortitude to see beyond presidential powers and fortunes of party and loyalists. We need the candidate who least fears talent, ability, and vision in political rivals or non-political actors.

We need, above all, a candidate who respects the independence of the judiciary to a fault and follows the rule of law. None of the above three could be described in the above manner right now. They could move in those directions and perhaps offer some hope so that people may vote for someone who can unify the country, face challenges, and deliver.

RW, SP, and AKD have a task: convince the electorate that they should not give up on hope and that they should not look elsewhere for a leader.

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Features

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

Published

18 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

18 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

18 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