Features
Traveling in Russia for UNESCO and more of life in Paris
(Excerpted from volume ii of the Sarath Amunugama autobiography)
In the final years of the gerontocracy that ruled the Communist Party and the USSR we received the green light to have the annual general meeting of the Internatioal Programme for the Development of Communications (IPDC) in the Soviet Union. This was a special plus for the IPDC because till now its main backers were the Third World countries and the Nordic group. The Soviet delegation which included the general manager of Tass News Agency as well as Zassousky of Moscow University and several top brass from the Foreign Ministry managed to convince the old men in the Kremlin that it was in their interest to ally with the many Third World countries associated with UNESCO and IPDC.
As if to reinforce their Third world connections it was suggested that the meeting be held in Tashkent – the capital of Socialist Uzbekistan. The USSR had already built up Tashkent as their window to Asia. For instance, the Tashkent Film Festival was well known in Asia and Africa. The city had the infrastructure to mount a global conference. Preparatory work for the meeting was assigned to me and my office. My counterpart was Sasha, an official in the USSR Embassy in Paris, who was charged with UNESCO relations.
We struck up an instant friendship as we had to travel many times to Moscow together to finalize arrangements for the meeting. Since it was a high level UN conference M’Bow himself would attend it. Having received a battering from the western press the DG looked forward to the choreographed welcome he was bound to receive in the USSR. This was a difficult time for him since the spat with the USA had led to him being demonized in the Western media.
He discovered too late that it was not possible to win over the western media if you take on the Jewish lobby. Once the press begins to demonize you, it becomes difficult even for political leaders to help you. M’Bow was beginning to go down the slippery slope and he found that the popularity of the IPDC among all political camps gave him a chance to mend fences. But the Reagan administration did not approve of him on the Israeli issue.
The US left UNESCO, which created a gaping hole in our budget. Japan came to the rescue by increasing its contribution. But there was a price tag to the rescue act. It began to suggest changes at the top and very soon M’Bow was replaced by a Japanese Secretary General.
Kremlin
While preparations for the Tashkent meeting brought me to Moscow many times, I also had to negotiate some tricky points with the Communist Party bureaucrats. One such issue was regarding visas. Any UN meeting presupposes the issuing of visas to all participants recommended by it. The host country cannot impose any conditions regarding the travel and security of the participants once they are within its borders.
All arrangements for board and lodging of participants must be approved by us. All this had to be handled sensitively as the US had added several anti-Communist hardliners to their observer delegation perhaps hoping to sow confusion. In all probability these delegates would not have been issued visas if they had applied directly to Moscow. Among these hardliners or ‘cold war warriors’ was Alan Weinstein, a University Professor who had published a lengthy volume presenting evidence to prove his thesis that the killing of John F Kennedy was the act of a ‘lone assassin’ and was not a conspiracy.
Weinstein was considered to be a USSR watcher for Reagan. He was joined in the journey to Tashkent by an alcoholic Californian journalist Nossiter who was a favourite of the US President. It looked very much as though the US delegation was expecting some mishap which could be highlighted at home in their ongoing effort to vilify the United Nations. So we had to be extra careful in our preliminary arrangements.
While in Moscow I took time off for sightseeing. The city was full of old dynastic buildings. The multi-coloured churches with their onion like domes were an architectural wonder. The massive Red Square in the Kremlin with a lit up lone red star looking down from the highest building was an inspiring sight to me, who as an undergraduate at Peradeniya, had pored over books written about the historic Red revolution of the Bolsheviks led by Lenin.
To my pleasant surprise my guide to the historic sites of the city was Ordzhonikidze – the great grandson of a fellow Georgian revolutionary and comrade of Stalin. The original Sergo Ordzhonikidze was one of the heroes of the revolution. He was rare among the early leaders to die unscathed by the terror launched by Stalin. Stalin named one of his battle ships after him. However the latest research has thrown doubt about the manner of his death.
My guide was a young man well versed in the history of the revolution. He took me to the Museum of the Revolution which narrates the history of that epochal event. Communists have no hesitation in rewriting history to fit their current preoccupations. For example in all the old photos of revolutionary leaders, Trotsky had been air brushed out. Since I was familiar with the original photos from Isaac Deutscher’s books I asked my guide about it.
His answer shocked me. He told me that he had not even heard of such a name. He added that none in his generation knew of Trotsky. We then visited the Lenin Mausoleum to view Lenin’s embalmed body which a writer has described as a ‘communist relic’. By this time Khrushchev had ensured that Stalin’s sarcophagus which had lain side by side with Lenin’s was removed from the viewing hall. The Russians are obsessed with sarcophagi.
In the basements of the old churches with onion domes – of the Russian Orthodox Church – in ancient boxes lie the remains of church leaders of the past years. The communists have buried the remains of ancient kings but have left the churchmen alone in the crypts. I remembered that Moscow is only a part of the story. The revolution took place in St Petersburg with its Winter Palace.
Much later, on an official visit there with President Mahinda Rajapaksa I was able to imagine the drama at the beginning of the Russian Revolution. The ship ‘Aurora’ which figures largely in history because the sailors mutinied and threatened to bombard Petersburg in support of the revolutionaries was, we saw, moored in Petersburg harbour. But Moscow became the new capital. Ordinokidze and I motored to the outskirts of Moscow to see last ditch defences Stalin had set up to prevent Hitler’s tanks rolling down to take the beleaguered capital which housed Stalin and the Central Committees.
Soviet Tanks and soldiers had made a heroic stand there and driven back the Nazis. After the guided tour we lunched at Moscow’s famous five star restaurant `Matryoshka’ on Katuzovsky Avenue, which was a popular meeting place of the Moscow elite. I went back to my Hotel Moskva and got ready for the highlight of my tour, the visit to the Bolshoi Theatre to see ‘Swan Lake’ danced by the world famous Bolshoi Ballet. I had seen ‘Swan Lake’ in Paris, Berlin [called ‘Schwansee’ in German] and London but the Bolshoi version was the most breathtaking, both for the dancing and Tchaikovsky’s music.
After this encounter I was ready to fly back to Paris. My friend Sasha of the Paris embassy then introduced me to a touching traditional Russian gesture. He brought a home cooked loaf of bread wrapped in a bandana. His wife, who was a teacher of English in a University, had baked the bread. In the past in Russia when a family member or friend undertook a long journey his loved ones would cook him a loaf of bread, wrap it and hand it over so that he would not go hungry. I too was given that touching honour and was greatly moved.
Promising to come back, I took the Air France flight back to Paris and home after a wonderful experience in Soviet Russia. By a coincidence seated next to me on the flight was Bala Tampoe who was one of my heroes from University days. We talked and on the following day I took him out to lunch in a posh hotel close to the ‘Le Monde’ office where Bala had an interview with a French journalist.
Tashkent
The Tashkent meeting was quite a victory for the newly formed IPDC. The international situation was moving towards dialogue and nations were looking for signals, however small they may appear at first, of a thaw in the Cold War. The USSR was in a state of paralysis after a period of rule by geriatric leaders. Gorbachev was in the wings and soon ‘Perestroika’ and ‘Glasnost’ was to emerge to shake up the Communist world.
As mentioned earlier Ronald Reagan sent a delegation of right wing hardliners to Tashkent. They were carefully handled by the State Department officials who came along with them from Washington. They came expecting a frosty reception but the USSR and our staff made sure that they felt comfortable as they were invited to many meals, and especially drinking sessions, in the best Tashkent restaurants. According to American Foreign service officers, their report to Reagan was conciliatory.
Sensing the value of this meeting M’Bow himself attended the conference. He was treated with great respect by the USSR authorities, which was a contrast to the way in which he had been treated by a visiting US under-secretary. At the meeting, defying expectations of a boycott, western delegates who provided most of the funds, were happy that IPDC was short on rhetoric but had successfully collected funds and launched many projects to improve communications facilities in the poorer nations.
The USSR also by selecting Tashkent had signaled that they were on the side of the developing nations. Tashkent was their gateway to Asia and the “third world” countries. They had invested heavily in providing hotels and conference centres in the city. Though we were put up in the best hotel we got a shock when an earthquake hit Tashkent and we had to run out to the open in the night till the tremors subsided. It was a comic sight to see the distinguished delegates congregating on the lawn in their night clothes. Later we were assured that such tremors were not exceptional and the hotel was built to be earthquake proof I doubt whether our seasoned diplomats bought that story in its entirety.
Samarkand
After the grand finale of the meeting USSR authorities had arranged an excursion to Samarkand for the participants. Samarkand has been described by a poet as “a rose red city half as old as time”. It had been the cradle of the Mughal, which later became a famous centre of Islamic learning. We saw one of the oldest Universities of the world with its warren like rooms for the young scholars who then traversed Asia and the Middle East propagating the Islamic faith.
They were also the early scientists and astronomers who advanced learning in mathematics and tracking of changes in the sky and stars. The world’s oldest telescope to observe the skies was located in Samarkand. The Tashkent meeting brought me even closer to the Asian delegates to UNESCO and IPDC. Among them was G. Parthasarathy, the head of the Indian delegation. GP was close to the Nehru family having been the PMs roving ambassador. He was India’s Ambassador to Vietnam at a crucial time when Nehru was called upon to be a mediator in the growing political crisis in that country. We became close friends with consequences that I will describe later in this chapter.
The UNESCO top brass was pleased with our management of the conference. M’Bow held a reception for the staff and thanked them. When the inevitable cuts foIlowing the US withdrawal came, IPDC was not touched. We were encouraged to keep up our ties with the State Department Officials in Paris who were themselves unhappy about the withdrawal but could do nothing about it. They assured us that eventually the US will return and that is what really happened later. In the meanwhile, USAID with whom we had excellent relations continued several of our projects bilaterally with those countries concerned.
Rue Jean Daudin
As stated earlier with the arrival of my family in Paris I moved to a spacious flat in Rue Jean Daudin which was close to UNESCO headquarters and my office in Rue Miollis. This was a posh quartier in Paris being close to the Eiffel Tower, Trocadero, the Ecole Militaire and Champ de Mars – the most famous park in Paris. The shift of residence from a ‘Red’ working class district to the heart of upper class Paris gave me an opportunity of experiencing different historical cultures of that ancient city.
The topography of Paris is highly segmented on the basis of social class. As a jogger in my new locality I could run past the military school which had produced a Napoleon as well as all the military leaders of World wars including De Gaulle. In fact paratroop commanders led by Generals Salan and Massu, who opposed De Gaulle’s change of policy on Algeria, attempted to assassinate him in front of the Ecole Militaire. This real event forms the backdrop of the famous thriller ‘Day of the Jackal’ which became a bestseller.
I ran past the Invalides – a hospital for war veterans established by Napoleon, which is now a war museum. From there I would reach the Champs de Mars and the Tour Eiffel. Then I would go past the Trocadero, down the steps near the Musee de Homme and back to my home in Rue Jean Daudin. It was a daily chore which not many people would have had the privilege of enjoying. But it was also saddening because my route was dotted with plaques commemorating the resistance fighters who had been put against the wall in those locations and summarily executed by the Gestapo during the Nazi occupation. From time to time old ladies – relatives, girlfriends and surviving comrades-would hobble up to those monuments to lay a bunch of flowers as remembrance of those sad times past.
I then got down to the task of finding schools for my two daughters who were delighted to be in Paris at the best time of their young lives. Ramanika who was 18 enrolled in the American University of Paris while Varuni who was 15 joined the British school of Paris which was located out of the city in idyllic surroundings. The British school bus was parked at the Trocadero and the students, who were mostly from the posh quartiers, had to come there by car or metro.
Varuni would take the Segur Metro to Trocadero first with her mother but soon on her own, and catch the school bus to the suburbs with her mischievous schoolmates who were mostly drawn from UNESCO and embassy families. Occasionally my wife and I visited the school to inquire about Varuni’s progress. We were accompanied by Navaz as an interpreter and two other Sri Lankans. The school management would have been horrified to see a delegation of Asians descending on their school, all intent on following the early baby steps in education of their new entrant Varuni Amunugama.
But both children adapted themselves well and would merge easily with their new friends who were up to their usual pranks in class and on school tours to England, Ireland and parts of Europe. They were both on great demand as ‘baby sitters’ to small children of the super-rich like Bank Directors, Ambassadors and Supermodels who paid them handsomely. With the money so collected the two girls traveled through Europe by train on their own.
In Geneva they were looked after by Jayantha and Maureen Dhanapala. In Rome they stayed with Mahinda Ranaweera and his wife who were UNESCO functionaries there. In Germany they were guests of my wife’s cousin who was married to an embassy official in Bad Godesberg. They were popular ‘baby sitters’ because they spent part of their allowance buying chocolates for their wards.
We also had many Sri Lankan friends staying with us. Namel and Malini Weeramuni, our friends from way back, toured France with some companions in a caravan and I arranged a flat nearby for them to stay while visiting Paris. Lester and Sumitra Peries were regular visitors to Paris. Earlier their good friend Vernon Mendis, who was our Ambassador, had entertained them. They also had friends in the French film industry, some of whom were associated with the Cannes Film Festival.
Sumitra’s film `Loku Duwa’ produced and acted by Geetha Kumarasinghe was selected under a special section in Cannes called ‘Un Certain Regard’ which was a considerable achievement for both Sumitra and Geetha. A lot of work went into making a shorter version of the Sinhala film, subtitling, striking extra prints and launching of a publicity drive in the French media. All this was done and `Loku Duwa’ was screened to an enthusiastic audience.
On another occasion Sumitra visited Paris and stayed with us when one of her films was presented at the Nantes Film Festival. Richard Ross and his wife Jane who were our close friends when they were in Colombo as attaches to the US Embassy, were in Paris serving in the US embassy. They were living on a houseboat moored on the river Seine. Dick and Jane invited us for dinner on their boat. It was a fun party with plenty of drinks and as the music increased in tempo, we were scared that an inebriated guest would jump into the river.
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
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
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
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