Sunday, November 8, 2026

The development of Military Psychiatry / Military Psychology in Sri Lankan Armed Forces

 





Dr Ruwan M Jayatunge, M.D. PhD 


Overview


A discussion of military psychiatry in Sri Lanka should be grounded in the history of its armed forces and the conflicts they faced. With a recorded history spanning more than 2,500 years, the island endured repeated invasions from India, which its people resisted with considerable courage. Portuguese forces invaded in the sixteenth century, but Sri Lankan resistance thwarted their efforts to establish control; the Dutch, too, failed to subjugate the island. British forces arrived in the eighteenth century and suffered a major defeat in 1803, although political upheaval and the actions of Kandyan chieftains led to the kingdom’s cession to British rule in 1815.

 

Under colonial administration, the Ceylon Defence Force was established, and Sri Lankan troops served alongside British forces in both World Wars. After independence, Sri Lanka formed the Sri Lanka Army in 1949. It later faced the 1971 insurrection and the Eelam War, which required full mobilization from 1983 to 2009.

 

The war produced extensive psychological casualties, yet conditions such as post-traumatic stress disorder went unrecognized for many years. Although the conflict ended in 2009, combat-related trauma persisted, affecting both former service members and society more broadly. The reverberations of war continue to be felt in Sri Lanka.

 

  

The Ceylon Defence Force

 

Established by legislative ordinance in 1910, the Ceylon Defence Force (CDF) served as the main military organization during World War I (1914–1918). At that time, Sri Lanka, known as Ceylon, did not possess an independent national army; rather, it functioned as a colonial defense force under British Army command.

 

The CDF was primarily a reserve volunteer unit, predominantly led by British officers, while the enlisted soldiers were Ceylonese. With the onset of World War, I in 1914, the CDF was fully mobilized to safeguard the island, focusing on local defense tasks such as securing vulnerable locations around Colombo harbor.

 

Despite its primary role being island defense, many Sri Lankans volunteered to serve on various global fronts. As a British crown colony, Ceylon's citizens were integrated into the British Imperial forces, contributing significantly to multiple theaters of war. Notably, during the Gallipoli Campaign in 1915, the Ceylon Planters' Rifle Corps, composed of volunteer planters from the hill country, was deployed to Egypt and attached to the Australian and New Zealand Army Corps (ANZAC), where they distinguished themselves, including serving as the administrative bodyguard for ANZAC commander Lt. Gen. William Birdwood. Additionally, the Ceylon Sanitary Corps, a specialized medical and logistical unit, was dispatched to Mesopotamia in 1917 to provide essential medical relief and sanitation support to British and Indian forces in challenging desert conditions.

 

Ceylonese soldiers who served on the European frontlines encountered the same devastating industrial artillery bombardments, gas attacks, and grim trench conditions that severely impacted the mental well-being of their Western counterparts. Indigenous Sinhalese troops actively engaged in World War I, with many experiencing shell shock, a condition documented in their medical records due to their enlistment in regular British units. A notable case is Reginald Hermon, a soldier of mixed English and Kandyan Sinhalese descent, who joined the prestigious Coldstream Guards at the age of 18. Military documentation reveals that Hermon suffered from severe shell shock on February 28, 1918, while on the Western Front. Despite enduring psychological trauma, he returned to combat, sustained injuries, and was awarded the Military Medal for his bravery before being demobilized. Ultimately, 442 Ceylonese servicemen lost their lives during World War I.


 

World War 2

 

During World War II (1939–1945), Ceylon, now Sri Lanka, had no independent national army. Its defense was handled by the Ceylon Defence Force (CDF), a colonial volunteer force under British command. After Japan entered the war and Singapore fell in 1942, Ceylon became a key Allied headquarters in South Asia, hosting Admiral Lord Louis Mountbatten’s South East Asia Command in Kandy.

 

The CDF expanded from a small peacetime militia to a peak of 14,892 personnel in 1945, including 645 officers and 14,247 other ranks. More than 4,000 are estimated to have served overseas, providing combat, support, or garrison services in locations including the Middle East, the Cocos Islands, Burma, and Malaya. 

 

No definitive figures record how many Ceylonese soldiers experienced shell shock or other psychological trauma during the war. Such cases were often underreported and poorly documented by British military authorities, leaving historians and researchers to rely on indirect evidence. Historical accounts suggest that some Sri Lankan veterans suffered from shell shock, and novelist W. A. Silva’s short stories portrayed the distress and psychological struggles of soldiers returning from the conflict.  During World War II, British and Ceylonese military medical boards concentrated primarily on physical injuries. Psychological distress was stigmatized, dismissed as malingering, or classified under broad labels such as anxiety neurosis, leaving many cases of wartime trauma undocumented.

 

 

Easter Sunday Raid on Colombo

 

On Easter Sunday, April 5, 1942, a Japanese force of more than 125 aircraft, led by Commander Mitsuo Fuchida, who had also commanded the attack on Pearl Harbor, struck Colombo. Its main targets were British warships, the harbor, and air bases. Although the British fleet had largely been warned and dispersed, the attack caused serious damage, sank several vessels, and hit civilian areas. Local defenders, including members of the Ceylon Garrison Artillery and Ceylon Defence Force, operated anti-aircraft guns under intense fire. Veterans later recalled that many inexperienced volunteers suffered panic and profound distress amid the thunder of the guns, burning ships, and bodies in the harbor. Although combat-related psychological trauma was experienced during the Second World War, its formal study and recognition in Sri Lanka came only decades later.

  

 

The Formation of the Sri Lanka Army

 

Sri Lanka gained independence from British rule in 1948, leading to the establishment of its military as the Ceylon Army under the Army Act No. 17 of 1949. Initially, this force was quite small and primarily ceremonial, comprising only a handful of officers and essential personnel. In its early days, the Ceylon Army did not engage in active combat but served mainly in administrative and ceremonial capacities. The formation included just two minor combat units: The Ceylon Infantry Regiment, which later became known as the Ceylon Light Infantry, and the 1st Heavy Anti-Aircraft/Coast Artillery Regiment. Brigadier Roderick Sinclair, the Earl of Caithness, was appointed as the first commander of the Ceylon Army. By its official commencement on October 10, 1949, the army had fewer than 50 active regular soldiers, with the total number of regular officers being under 20.


 

The Sri Lanka Army Medical Corps

 

The Sri Lanka Army Medical Corps traces its origins to 29 July 1881, when a stretcher-bearer company was established within the Ceylon Light Infantry Volunteers. It later became an independent volunteer unit, the Ceylon Medical Corps, in 1911. In October 1950, it was formed as a regular unit of the Ceylon Army under the command of Major H. C. Serasinghe. During both World Wars, military medical services focused on evacuating casualties, treating injuries and illness, and preventing disease.

 

In World War II, the Ceylon Medical Corps served under the Ceylon Defence Force, providing medical support, casualty care, and garrison healthcare. It had no independent psychiatric units or protocols for treating shell shock or war trauma; instead, it operated within British military medical systems. British Army psychiatrists directed treatment, while Ceylonese medical officers, orderlies, and nursing staff provided daily care, medication support, and rehabilitation, including for cases described in World War II as battle exhaustion.

 

 

The 1953 Hartal

 

The 1953 Hartal was the army’s first major internal deployment. On August 12, a nationwide strike and protest erupted after the government abolished the rice subsidy, sharply increasing the price of this staple. Organized by left-wing parties, the protests disrupted the country and escalated into riots, railway sabotage, and clashes with authorities. The government declared a state of emergency and deployed the small, largely ceremonial army alongside the police to restore order. Troops guarded key infrastructure, enforced curfews, and cleared roadblocks under hostile conditions. As police struggled to contain the unrest, soldiers used lethal force; at least ten civilians were killed, while hundreds were injured or arrested. Amid the upheaval, Prime Minister Dudley Senanayake and his cabinet temporarily sought refuge aboard the British warship HMS Newfoundland in Colombo Harbor. In 1953, the Ceylon Army had no established framework for military mental health, psychological counselling, or operational stress management, despite the severe psychological toll on its soldiers.

 

 

1958 Ethnic Riots

 

The 1958 Anti-Tamil Ethnic Riots were the first major island-wide communal conflict in independent Sri Lanka. Fueled by tensions over the Sinhala Only policy, the violence from May 22 to 29 left hundreds dead and caused widespread arson, looting, and the displacement of more than 25,000 Tamil civilians. For the relatively young Ceylon Army, traditionally a small peacetime force, the crisis prompted an unprecedented mobilization.

 

On May 27, Governor-General Sir Oliver Goonetilleke declared a state of emergency and placed the military in effective operational control. Under emergency regulations, troops imposed curfews, made mass arrests, dispersed armed crowds, and were authorized to shoot looters, arsonists, and curfew violators.

 

The 1958 riots involved horrific acts of public violence. The military was neither structured nor psychologically prepared for urban pacification; the crisis took an immense mental and emotional toll on the deployed personnel. The military operated under a strict culture of stoicism. Soldiers who experienced psychological breakdowns, severe anxiety, or insomnia after suppressing the riots had no access to mental health support.

 

 

The 1971 JVP Insurrection

 

On April 5, 1971, the Marxist group known as Janatha Vimukthi Peramuna (JVP), consisting mainly of radicalized, educated rural youth, launched a coordinated armed uprising across Sri Lanka, attacking police stations to seize weapons and overthrow the government. The insurrection confronted the Ceylon Army with an unprecedented crisis: it had only about 6,700 regular personnel and was poorly equipped, with limited automatic weapons, communications, and armoured vehicles. The army moved to protect Colombo and key bases, secure airfields and communication routes, and relieve besieged police stations. The government then mobilized volunteers, recalled retired personnel, and acquired weapons, helicopters, and ammunition from foreign partners, including the UK, the USSR, India, and Pakistan. With reinforcements in place, the army conducted counter-insurgency operations in JVP strongholds. By June, the uprising had been suppressed, and more than 10,000 suspected insurgents had been arrested.

 

The conflict was brief but bloody. Official records and government estimates indicate that approximately 30 to 45 Ceylon Army personnel were killed in ambushes and attacks on police stations, while more than 100 were wounded. Across the Army, Police, Navy, and Air Force, state forces lost an estimated 60 to 70 personnel. JVP insurgent and civilian casualties were far higher, with estimates ranging from 1,200 to more than 5,000 during the fighting and subsequent crackdown.


The 1971 Insurrection also marked a profound turning point in the psychological well-being of military personnel, exposing them to a disturbing form of asymmetric warfare. Unlike soldiers in conventional conflicts against foreign forces, they faced a concealed enemy within their own communities. Many insurgents were young Sinhala-Buddhist men and women from rural backgrounds similar to those of the soldiers, making the violence a source of moral injury and deep psychological conflict.  After the rebellion was suppressed, soldiers assigned to guard and interrogate thousands of detained youths faced further psychological strain, with exposure to harsh interrogation practices contributing to lasting anxiety and guilt.

 

In 1971, the Sri Lanka Army lacked appropriate psychological services for affected personnel. Some soldiers and police officers traumatized by the uprising attempted to cope through self-medication or alcohol, and some officers died prematurely from alcohol-related illnesses


 

The 1987–1989 Insurrection

The 1987–1989 insurrection was a fratricidal conflict that profoundly reshaped the country’s institutions and the combatants’ experience of war. After India deployed its Peacekeeping Force to the North and East, the state redirected its battle-hardened forces to the Sinhala-majority South to confront a nationalist Marxist guerrilla uprising. Fought within shared ethnic, linguistic, and regional communities, the conflict imposed an immense psychological toll on security personnel, undermined conventional rules of engagement, and left lasting generational scars.

The JVP’s military wing intensified this pressure by targeting the families of soldiers and police officers. In 1989, it threatened to execute the parents, spouses, and children of personnel who refused to abandon their posts. This strategy made professional detachment nearly impossible: serving the state meant exposing loved ones to danger, trapping security personnel in fear, guilt, and desperation. As concern for personal and familial survival overwhelmed institutional restraint, the counter-insurgency became an intimate and brutal struggle among neighbors and compatriots.

Many soldiers later returned to the conventional war in the North and East carrying unaddressed trauma from violence they had witnessed and committed in the South. The normalization of extrajudicial violence and the persistence of impunity hardened the armed forces’ outlook, leaving psychological and institutional damage that shaped Sri Lanka and its defenders for decades.



The July 1983 Ethnic Riots


The July 1983 ethnic riots marked a catastrophic turning point, escalating Sri Lanka’s low-level insurgency into full-scale civil war. Although accounts often focus on the pogroms’ devastating civilian toll, the crisis also placed the young Sri Lankan military under extraordinary tactical, operational, and ethical strain. The armed forces had no formal military psychiatry, counseling, or psychological support services, leaving personnel to confront trauma, moral conflict, and institutional breakdown alone. The immediate trigger came on the night of July 23, when an LTTE ambush struck a patrol codenamed Four Four Bravo in Thirunelveli, Jaffna. The patrol, drawn from the 1st Battalion of the Sri Lanka Light Infantry, was hit by a roadside mine and then subjected to heavy automatic gunfire. Thirteen soldiers, including patrol commander Lieutenant Vass Gunawardena, were killed. The attack’s horrific violence deeply affected the military community, and the bodies’ return to Colombo for a mass funeral helped ignite long-standing ethnic tensions across the island.

As anti-Tamil violence spread rapidly through major cities, the military was thrust into a volatile domestic crisis. Still grieving comrades killed in recent attacks, soldiers were sent to enforce curfews, control mobs, and protect tens of thousands of Tamil civilians fleeing burning neighborhoods. The Sri Lanka Navy also mounted a dangerous evacuation, turning vessels into emergency transports and carrying refugees from Colombo and Trincomalee to the Jaffna peninsula, away from threats on the mainland.

The psychological toll on troops was severe. Grief and combat stress were compounded by the conflict between their fight against Tamil separatists in the North and their duty to protect Tamil civilians from Sinhala rioters in the South. With no counseling, debriefings, or trauma care, soldiers were expected to endure their distress in silence. Many carried emotional exhaustion and moral injury back to the front lines, leaving hidden scars that would later contribute to the development of modern military psychiatry in Sri Lanka.


 

The Eelam War 1983- 2009

 

The Sri Lankan Civil War, known historically across its phases as the Eelam War, stands as one of the most prolonged, intense, and destructive asymmetric conflicts of the modern era. Spanning nearly twenty-six years from 1983 to 2009, the war pitted the state apparatus against the Liberation Tigers of Tamil Eelam, a separatist militant organization that pioneered advanced guerrilla tactics, suicide bombings, and conventional-style artillery warfare.

 

For the Sri Lanka Army, this conflict transformed a small, ceremonial post-colonial internal security force into a massive, highly conventional, and battle-hardened military machine. Beneath the tactical maneuvers and geopolitical shifts lies a story of staggering human cost, marked by massive troop deployments, high-casualty campaigns, and a profound, delayed awakening to the psychological devastation of war trauma on the individual soldier.

When full-scale hostilities erupted following the Black July riots of 1983, the Sri Lanka Army was fundamentally unequipped for a major insurgency, numbering fewer than fifteen thousand regular personnel. As the conflict intensified across four distinct phases, the state embarked on an unprecedented scale of military expansion. During Eelam War I, from 1983 to 1987, characterized by small-scale guerrilla ambushes and early conventional responses, the army grew to roughly thirty thousand troops.

 

Eelam War II, lasting from 1990 to 1995, resumed with severe conventionality following the withdrawal of the Indian Peace Keeping Force, pushing army numbers past seventy thousand to defend isolated garrisons in the North and East. By Eelam War III, between 1995 and 2002, heavy conventional warfare featuring large divisional movements, artillery duels, and amphibious landings forced the army's strength to surpass one hundred thousand personnel. Finally, during the multi-front offensive of Eelam War IV from 2006 to 2009, the Sri Lanka Army reached a peak active-duty deployment of approximately one hundred and fifty thousand to one hundred and eighty thousand personnel to permanently crush the militant leadership and hold secured territory.


To execute this massive campaign, the army launched dozens of named operations throughout the war, each carrying an immense human cost. In 1987, the military executed Operation Liberation, also known as the Vadamarachchi Operation, which was the army's first major brigade-sized conventional victory aimed at reclaiming the Jaffna Peninsula from early militant control, though it was halted prematurely by Indian diplomatic intervention. In 1995, Operation Riviresa, or Sunray, successfully restored state control over Jaffna City through a highly intense urban assault. This was followed by Operation Jayasikurui, meaning Certain Victory, between 1997 and 1999, which aimed to open a main land supply route through the militant-controlled Vanni jungle and became the longest, most gruelling campaign of attrition in Sri Lankan military history. The conflict ultimately culminated in the Final Offensive from 2006 to 2009, a relentless multi-divisional push that concluded in May 2009 with the total military defeat of the militant leadership at Mullaitivu.


The conventional and asymmetric nature of these campaigns extracted a devastating physical toll on state forces. Personnel routinely faced heavy artillery, mortar barrages, improvised explosive devices, landmines, and wave-style suicide assaults. Over the twenty-six-year conflict, more than twenty-three thousand Sri Lanka Army personnel were killed in action or went missing. Furthermore, upwards of sixty thousand to seventy thousand soldiers were wounded in action, with thousands suffering permanent disabilities, including amputations caused by the widespread deployment of pressure-plate anti-personnel mines. The final phase of the war alone accounted for a highly compressed and intense portion of these numbers, with over five thousand security forces losing their lives in the final three years of relentless fighting.


For the vast majority of the civil war, the psychological toll on soldiers was shrouded in stigma, institutional denial, and an absolute lack of specialized care. While physical wounds were treated with urgency by the Sri Lanka Army Medical Corps, mental breakdowns were frequently misdiagnosed as malingering, cowardice, or general weakness. During Eelam Wars II and III, military doctors stationed in the northern war zones began noticing a recurring pattern among frontline infantrymen.

 

Soldiers exposed to relentless artillery bombardments, the sudden loss of comrades, and prolonged isolation in besieged camps like Elephant Pass or Pooneryn exhibited severe psychological breakdowns. Characterized by dissociative reactions, acute stress reactions and sudden aggression, local clinicians colloquially termed this manifestation Palaly Syndrome, named after the main military base and hospital hub in the Jaffna Peninsula. It was Sri Lanka’s raw, unrecognized equivalent of World War I’s shell shock and World War II’s battle exhaustion.


Sri Lanka Army soldiers operated under conditions that engineered severe psychiatric distress. The constant threat of buried mines and sudden ambushes meant that even behind frontline trenches, a soldier's nervous system was never at rest, resulting in unremitting hyper-vigilance. Urban fighting, handling displaced civilian populations, and witnessing the horrific aftermath of civilian-targeted suicide bombings in the south created deep, internal ethical conflicts and moral injury.

 

Additionally, unlike foreign militaries deployed on distinct overseas tours, Sri Lankan soldiers fought within their own country. A soldier could be in a bloody firefight in the morning and, via a short train or bus ride on leave, find themselves in a peaceful civilian environment forty-eight hours later. This jarring contrast severely disrupted the psychological transition required to process combat trauma.

For nearly two decades, the army operated without a single dedicated military psychiatrist, meaning traumatized personnel were quietly discharged or returned to the front lines with basic sedatives. This systemic failure reached a breaking point by the early 2000s, as rising rates of desertion, domestic violence, and veteran suicides forced an institutional reckoning.

 

In March 2002, the Sri Lanka Army officially established its first Psychological Treatment Center and Psychiatric Unit at the Colombo Military Hospital. This milestone finally institutionalized the diagnosis of Post-Traumatic Stress Disorder within the ranks, introducing modern psychotherapies like Cognitive Behavioural Therapy and Eye Movement Desensitization and Reprocessing. In 2005, the army granted its first official medical discharge solely on the grounds of combat-induced PTSD.


The Eelam War forged the modern Sri Lanka Army at an immense cost. While the military achievements of the campaign are studied for their tactical significance, the legacy of the conflict is indelibly stamped on the minds of those who survived it. The transition from treating Palaly Syndrome as a disciplinary issue to recognizing PTSD as a legitimate wound of war remains one of the most critical, albeit delayed, victories in the history of the Sri Lanka Army Medical Corps.

 

 

The Institutional Denial of PTSD in the Early Sri Lankan Military

 

Initially, Sri Lankan military forces rejected PTSD as an “American illness,” and an unofficial taboo discouraged soldiers from discussing or reporting psychological distress. Although military surgeons and physicians treated physical combat injuries, psychological trauma received little attention. In the war’s early years, the military lacked a structured system for evaluating mental health, managing trauma, or supporting troops returning from the front lines. This neglect was associated with increased suicides in bunkers, aggression toward civilians, domestic and child abuse, declining productivity, and rising disciplinary problems. Combat fatigue and other behavioral changes were often treated as misconduct or desertion rather than signs of clinical trauma.

 

 

Initiating Psychiatric and Psychological Services 

 

Recognizing the psychological consequences of the Eelam War, some forward-thinking military officers advocated for the introduction of psychiatric services within the Sri Lankan military. Nevertheless, until the later stages of the conflict in 2007, the Sri Lanka Army had no full-time psychiatrist. Instead, a visiting psychiatrist attended the Military Hospital in Colombo once a week to assess and treat affected soldiers. Commonly identified conditions included war-related trauma, depression, acute stress reactions, dissociative reactions, and post-traumatic stress disorder (PTSD). In 2002, psychological counselling and psychotherapy services were established at the hospital, enabling affected personnel to receive medication and therapeutic support, including cognitive behavioural therapy (CBT), eye movement desensitization and reprocessing (EMDR), dialectical behaviour therapy (DBT), and mindfulness-based interventions.

 

 

PTSD in the Sri Lanka Army

 

Post-Traumatic Stress Disorder within the Sri Lanka Army is a deeply complex clinical and institutional issue, shaped by nearly 30 years of relentless asymmetric warfare during the Eelam War. The trajectory of how the military understood, identified, and treated PTSD mirrors a broader transition from institutional denial and heavy social stigma to structural medical recognition.

 

For the first two decades of the civil war, the term PTSD was virtually non-existent in the Sri Lankan military lexicon. Instead, frontline medical officers dealing with acute psychological trauma in the northern war zones observed a cluster of sudden, severe psychiatric breakdowns. Infantrymen exposed to relentless artillery barrages, multi-day sieges, and heavy casualties frequently exhibited symptoms like confusion, severe tremors, hysterical blindness, avoidance and unprovoked aggression. Because many of these casualties were processed through the primary military base and medical airfield in the northern peninsula, local clinics were not equipped to handle these affected soldiers.  Often they were treated with sedatives.

 

It was the Sri Lankan military's raw, unrecognized equivalent of World War I’s shell shock. Without dedicated military psychiatrists or formalized diagnostic criteria, the army routinely treated these cases as temporary operational exhaustion, malingering, or a lack of personal discipline. Soldiers were often given basic sedatives, granted brief rest periods, and promptly sent back to the front lines.


The nature of the civil war generated distinct psychological stressors that altered how PTSD manifested in Sri Lankan soldiers compared to Western militaries. One of the most significant compounding factors was the absolute absence of a psychological buffer. Unlike Western soldiers who deployed on distinct overseas tours and returned to a completely separate home country, Sri Lankan soldiers fought a war within their own borders. A soldier could survive a catastrophic ambush in the northern jungles and be sitting in a peaceful civilian village on leave just forty-eight hours later. This jarring, rapid alternation between high-intensity combat and normal civilian life severely disrupted the mind's ability to naturally process trauma.

 

Furthermore, the pervasive threat of pressure-plate anti-personnel landmines, such as the locally feared Jonny mine, meant that soldiers could never truly drop their guard. Even in rear assembly areas, the constant anticipation of a sudden, catastrophic blast kept the autonomic nervous system in a permanent state of high alert, engineering unremitting hyper-vigilance.

 

Additionally, the war was fought against a domestic insurgent force. Soldiers often engaged in close-quarters urban combat, managed massive influxes of displaced civilians, and witnessed the immediate aftermath of devastating civilian-targeted suicide bombings. The close cultural and geographical proximity to the destruction created deep internal ethical conflicts and profound moral injury.

By the late 1990s and early 2000s, the systemic neglect of combat-induced psychological trauma began to fracture the army's internal stability. The military faced a massive crisis characterized by high rates of desertion, spikes in alcohol abuse within the barracks, domestic violence in rural garrison towns, and a rising rate of suicide among veterans. Recognizing that the physical survival of the army depended on addressing its mental health crisis, the military shifted its approach.

 

Between March 2002 and December 2006, a visiting consultant psychiatrist evaluated 824 Sri Lankan Army personnel referred to the psychiatric unit at Colombo’s military hospital. Structured interviews and a DSM-IV-based PTSD checklist assessed combat exposure, personal circumstances, and current mental health. Fifty-six personnel met the full criteria for PTSD and six had partial PTSD, yielding a reported PTSD rate of 6.7%. Greater combat exposure was associated with service in the northern and eastern regions, where many personnel reported symptoms of major depression, generalized anxiety, or PTSD. Other diagnoses included adjustment disorder in 135 soldiers (16.38%), depressive disorder in 129 (15.65%), dissociative disorder in 89 (10.8%), other psychiatric conditions—including schizophrenia, bipolar disorder, and acute transient psychotic disorder—in 78 (9.46%), somatoform disorder in 65 (7.88%), traumatic brain injury in 27 (3.27%), and alcohol- or substance-related disorders in 29 (3.51%).

 

Among those with full PTSD, 45 had served in operational areas for more than three years, 15 had sustained grievous injuries, 22 had been injured less severely, 49 had witnessed killings, 17 had previously attempted suicide, and 30 had experienced childhood trauma. Research indicates that active combat can contribute substantially to PTSD and other stress-related disorders. Life-threatening events may overwhelm coping capacities and affect mental health both during service and for years afterward. Symptoms such as flashbacks, severe anxiety, and emotional numbness can impair daily functioning, highlighting the importance of examining how combat exposure affects psychological well-being.

 

A significant milestone in the recognition of psychological injuries occurred in 2005, when the Sri Lanka Army issued its first official medical discharge with full benefits to a prisoner of war whose primary diagnosis was combat-induced post-traumatic stress disorder. This decision affirmed that mental trauma could be recognized as a legitimate war-related injury.

 

 

Post-War Challenges

 

Although the Eelam War ended in 2009, its psychological consequences persist. Sri Lankan military personnel continue to face complex psychological, physical, and socioeconomic challenges, with many combat veterans experiencing post-traumatic stress disorder, depression, and anxiety. Some suffer in silence, while others remain undiagnosed or untreated; for many, symptoms emerge only years later, often during the transition from a highly structured, hyper-vigilant military environment to civilian life.

 

Nearly 400 soldiers reportedly died by suicide between 2009 and 2012, underscoring the scale of post-war distress and the lack of timely psychological support. Reports of former service members engaging in crime or social violence represent only the visible surface of a much broader, largely hidden problem. 

 

The transition from military service to civilian life remains inadequate, leaving many soldiers vulnerable to post-war adjustment difficulties. The military has not sufficiently addressed the related psychosocial challenges.

 

Clinical evaluations by the Sri Lanka Army indicate that PTSD can disrupt family life and contribute to domestic strain, marital difficulties, and social isolation. The effects may also extend to the next generation: research published in Psychological Services reports elevated rates of psychiatric conditions among children and adolescents of deceased service members. Some veterans also turn to alcohol or other substances to cope with traumatic memories. Many former soldiers face significant physical disabilities, including amputations and blast injuries.

 

The Army has reportedly cared for an estimated 6,000 post-war amputees. Severe injuries, chronic pain, and traumatic brain injuries can require lifelong medical care, prosthetic maintenance, and specialized rehabilitation. After retirement, many lower-ranking personnel also struggle to adapt their combat experience to civilian employment, contributing to identity challenges and economic insecurity. 

 

Financial hardship has left some soldiers vulnerable to criminal exploitation, with reports of veterans joining gangs and participating in armed robberies. Others have reportedly served as mercenaries in the Russia–Ukraine war. In recent years, Sri Lanka’s economic pressures have also undermined many veterans’ income, life satisfaction, and financial security. Historically, inadequate civilian reintegration programs and limited legal employment options left some traumatized or deserted veterans susceptible to recruitment by criminal networks. Meanwhile, active-duty personnel have taken on peacetime responsibilities, including humanitarian demining, infrastructure projects, and disaster and public-health response. Their continued exposure to high-stress situations may increase the risk of trauma-related difficulties.


 

Addressing Post-War Issues


Sri Lanka’s collective experience of conflict has left many military personnel facing complex and often untreated conditions, including complex post-traumatic stress disorder (C-PTSD), PTSD, depression, dissociative and somatoform symptoms, substance-use disorders, and other health problems. Many do not receive timely, appropriate, or sustained care, while some experience delayed combat-stress reactions only after retirement, when their symptoms may remain unrecognized and untreated.


Difficulties adjusting to civilian life have also contributed to serious social consequences: some former combatants become involved in criminal activity, while others have travelled to work as mercenaries in the Russian-Ukrainian war. Responding to these interconnected psychological, social, and structural challenges requires a coordinated, island-wide system of expert support and comprehensive, phased reform.


Mental health care should become a routine part of military service and veterans’ support, with regular screening, veteran-led peer networks, and integrated treatment for trauma and substance-use disorders. Rather than relying on abrupt discharge, the transition to civilian life should be prepared through training in civilian employment skills, financial literacy, and psychological adjustment.


A national veterans’ transition agency could coordinate employment, medical care, and mental health services after discharge, while partnerships with private-sector employers could help translate military experience into recognized civilian qualifications. Dedicated job-placement programs and access to microfinance could further support veterans seeking employment or establishing businesses. These services should be available throughout the country, delivered by trained professionals, and strengthened through effective monitoring to ensure that veterans receive consistent, appropriate care.



Special Thanks to 


Dr. Neil J Fernando - The former Visiting Psychiatrist, Sri Lanka Army 

Dr. D.P.D. Wijesinghe - The former Visiting Psychiatrist, Sri Lanka Army 

Thursday, November 5, 2026

අතීත ශ්‍රී ලංකාවේ බිළිඳුන් මැරීම සහ නවජන්ම බිළිඳුන් ඝාතනය (Neonaticide)

 



ඓතිහාසික හා ජනගහන විද්‍යාත්මක පර්යේෂණවලට අනුව අතීත ශ්‍රී ලංකාවේ බිළිඳුන් මැරීම සහ නවජන්ම බිළිඳුන් මැරීම (Neonaticide) මූලික වශයෙන් සිදු වී ඇත්තේ දැඩි දරිද්‍රතාවය නිසා හදිසියේ ගනු ලැබූ තීරණයක් ලෙස නොව, ඉතා සූක්ෂ්ම ලෙස සැලසුම් කරන ලද පවුල් සැලසුම් ක්‍රමවේදයක් වශයෙනි. ලන්දේසි යටත්විජිත වාර්තා (තෝම්බු) ඇසුරින් 18 වැනි සියවසේ ශ්‍රී ලංකාවේ ජනගහන ව්‍යුහය අධ්‍යනය කල පර්යේෂකයන් පෙන්වා දෙන්නේ පවුලේ සාමාජිකයන් සංඛ්‍යාව දැඩි ලෙස පාලනය කිරීම සඳහා බිළිඳුන් මැරීමේ සිරිත භාවිත කර ඇති බවයි.

ඓතිහාසික ශ්‍රී ලංකාවේ ඇතැම් ප්‍රදේශවල දරුවන් ඇති දැඩි කිරීමේ සමස්ත අනුපාතය හිතාමතාම සීමා කරමින් ක්‍රමානුකූල "පවුල් සැලසුම් ක්‍රමවේදයක්" පවත්වාගෙන ගිය බව පර්යේෂකයෝ සඳහන් කරති. ශ්‍රී ලංකාවේ ඓතිහාසික බිළිඳු ඝාතනවල ප්‍රධාන ඉලක්කය වූයේ අලුත උපන් ගැහැණු දරුවන්ය. ඓතිහාසික ස්ත්‍රී-පුරුෂ අනුපාත විශ්ලේෂණයන්ට අනුව ඇතැම් දිස්ත්‍රික්කවල උපන් ගැහැණු බිළිඳුන්ගෙන් 27% ත් 57% ත් අතර ප්‍රමාණයක් "අතුරුදන්" වී ඇත.

සංස්කෘතික විශ්වාසයන් නවජන්ම බිළිඳු ඝාතන කෙරෙහි දැඩි ලෙස බලපෑවේය. දරුවෙකු අසුභ ජ්‍යොතිෂමය ලග්නයකින් හෝ පවුලට හෝ ගමට දැඩි අනතුරක් ගෙන දෙන අසුභ නිමිත්තකින් ("නරක කාලයක") උපත ලැබුවහොත්, එම ආත්මීය ව්‍යසනයෙන් මිදීම සඳහා උපතින් පසුවම එම බිළිඳා සක්‍රීයව විනාශ කිරීම හෝ අත්හැර දැමීම සිදු කර ඇත.

ධනය ආරක්ෂා කර ගැනීමට, කුල තත්ත්වය පවත්වා ගැනීමට සහ පවුලේ ඉඩකඩම් අධික ලෙස කැබලිවලට බෙදී යාම වැළැක්වීම සඳහා ධනවත්, මධ්‍යම සහ අඩු ආදායම්ලාභී යන සෑම සමාජ ස්ථරයකම මෙය ක්‍රියාත්මක වී ඇත.උපතින් පසු වහාම දරුවා දිය බඳුනක ගිල්වීම, හුස්ම හිර කිරීම හෝ විශේෂිත ඖෂධීය ශාකසාර මිශ්‍රණ භාවිත කිරීම මේ සඳහා බහුලවම යොදාගත් ක්‍රමවේදයන් විය.

රොබට් නොක්ස් (1641–1720) මහනුවර රජු විසින් අල්ලාගෙන වසර 19ක් පුරා ශ්‍රී ලංකාවේ අභ්‍යන්තර ප්‍රදේශවල සිරකරුවෙකු ලෙස රඳවා තබා ගත් ඉංග්‍රීසි ජාතික මුහුදු කපිතාන්වරයෙකි. ඔහුගේ සුප්‍රසිද්ධ 1681 ග්‍රන්ථය වන "An Historical Relation of the Island Ceylon" (එදා හෙළ දිව) හි, නොක්ස් පැහැදිලිවම සඳහන් කර ඇත්තේ ප්‍රදේශවාසීන් ජ්‍යොතිෂය පදනම් කරගෙන බිළිඳුන් මැරීමේ සිරිතේ යෙදුණු බවයි. දරුවෙකු අසුභ ග්‍රහයෙකු හෝ නැකතක් යටතේ උපත ලැබුවහොත්, පවුලේ සෙසු පිරිස විනාශයෙන් බේරා ගැනීම සඳහා දෙමාපියන් අලුත උපන් බිළිඳා—බොහෝ විට දියේ ගිල්වීමෙන් හෝ අතහැර දැමීමෙන්—මරා දමන බව ඔහු සටහන් කළේය.

ජෝන් ඩොයිලි (John D'Oyly) සහ සයිමන් සෝවර්ස් (Simon Sawers) වැනි බ්‍රිතාන්‍ය නිලධාරීන් දේශීය සිරිත් විරිත්, නීති සහ සමාජ ව්‍යුහයන් ලේඛනගත කළහ. පවුලේ ඉඩකඩම් අධික ලෙස බෙදී යාම වැළැක්වීමේ අත්‍යවශ්‍ය අවශ්‍යතාවයක් ලෙස, නිල උඩරට නීති සංග්‍රහය මඟින් මෙම සිරිත තාක්ෂණිකව තහනම් කර තිබුණද, ගැහැණු බිළිඳුන් සහ අසුභ නැකත්වලින් උපදින දරුවන් මරා දැමීම ග්‍රාමීය පළාත්වල තවමත් නිහඬව ඉවසා සිටි බව ඔවුන්ගේ වාර්තාවල සඳහන් විය.

19 වැනි සියවසේදී බ්‍රිතාන්‍ය යටත්විජිත වැසියන් විසින් පැනවූ දැඩි නීතිමය රාමු සහ ජීවීන්ට හිංසා නොකිරීම අගය කරන (අහිංසා ප්‍රතිපත්තිය) ථෙරවාද බුදුදහමේ අභ්‍යන්තර දැඩි බලපෑම හේතුවෙන් බිළිඳුන් මැරීමේ සිරිතට තිබූ සමාජීය අනුමැතිය සීඝ්‍රයෙන් පිරිහීමට ලක් විය

Saturday, October 31, 2026

Beyond the Stanford Cellars: Validating Zimbardo’s Lucifer Effect Through the 1971 Hammenheil Prison

 



The Stanford Prison Experiment was a 1971 psychological study at Stanford University led by psychologist Philip Zimbardo to examine how situational forces and power dynamics influence human behaviour.

This mock prison experiment was done in the basement of Jordan Hall at Stanford University. For this study, 24 healthy male college students were selected after psychological screening and randomly assigned as either guards or prisoners. Planned to last 1 to 2 weeks, the study was halted after just 6 days due to severe psychological distress among the prisoners and escalating cruelty from the guards.

After this social experiment, Professor Zimbardo argued that the study demonstrated how ordinary people quickly adopt brutal or submissive roles when placed in an oppressive environment ("evil place").

The Stanford Prison Experiment deeply transformed our understanding of human behaviour in extreme situations. Professor Philip Zimbardo's conclusions from the experiment highlighted that social contexts and systemic environments play a crucial role in shaping behaviour, often eclipsing an individual's inherent morals, values, and personality traits. 

In 2014, I reached out to Professor Philip Zimbardo, sharing my paper titled "The Untold Story of Hammenheil Prison." He expressed significant interest in the real-life dynamics between the prison guards and inmates at Hammenheil Prison.

In 1971, a group of Sinhala youth, known as JVP rebels, launched an attack on the Jaffna Prison and Jaffna Police Station. However, the uprising was swiftly suppressed, leading to the capture of the rebels. During their detention, several Sinhala police officers subjected the rebels to severe brutality, including breaking their legs and, in one particularly horrific incident, a young rebel had his thigh slashed with a knife- an act that was perpetrated in the context of sexual sadism. Although some Sinhala officers contemplated executing the rebels, their plans were thwarted by a directive from a Tamil Police officer, Mr. R. Sunderalingam.

This incident illustrates that individuals can exhibit greater cruelty towards their own nationality than towards those of different races. Dr. Josef Mengele, known as the NAZI Angel of Death, infamously offered lollipops to Roma children before injecting chloroform and phenol directly into their hearts at Auschwitz-Birkenau, while Khmer Rouge soldiers at Pol Pot's S-21 prison brutally killed Cambodian children by smashing their heads against walls. Such historical contexts reveal a disturbing tendency for people to inflict severe brutality upon their own kin, as exemplified by the Hammenheil saga. 

There were parallels between the atrocities at Hammenheil prison and the Stanford experiment. Upon arrival at Hammenheil prison, rebels endured both physical and psychological torture at the hands of the guards, who dehumanized and humiliated them. The extreme punishments inflicted included stripping prisoners of their identities and keeping them nearly naked, forcing them to clean toilet bowls, and confining them in rat-infested dungeons under oppressive heat for extended periods. Medical care was denied, leading to the death of one prisoner who succumbed to illness. 

The environment experienced by inmates within the prison draws striking similarities to the themes presented in Nikolai Gogol's short story "The Prisoner of the Dungeon/Caucasus" as well as Fyodor Dostoevsky's semi-autobiographical work "The House of the Dead." During my interviews with former inmates of Hammenhiel in 2009, they highlighted this resemblance, emphasizing how their experiences echoed the oppressive and often dehumanizing conditions depicted in these literary works.

Notably, the interactions between prisoners and guards reveal a complex dynamic; while many guards exhibited brutality, a few displayed kindness and empathy towards the inmates. Zimbardo explicitly identified "good guards" during the 1971 Stanford Prison Experiment. Zimbardo distinctly categorized the guards into three groups. The first group, known as the "Good Guards," comprised approximately one-third of the participants who exhibited passive behaviour, refraining from punishing prisoners and often performing small acts of kindness. The second group, referred to as the "Tough but Fair Guards," adhered to the prison's rules and maintained order without resorting to unnecessary cruelty or humiliation. Lastly, the third group, identified as the "Cruel/Sadistic Guards," displayed hostility and engaged in arbitrary and inventive methods of psychological torment against the inmates. This dichotomy underscores Zimbardo's concept of the Lucifer Effect, which posits that ordinary individuals can engage in malevolent behaviour when subjected to particular situational contexts.

Tensions between prisoners and guards escalated, culminating in a violent breach of the dungeon doors. Concurrently, ideological differences and various stresses led to increased conflict among the inmates themselves, resulting in brutal confrontations, including physical attacks on fellow prisoners. This dynamic reveals a heightened level of tension, as the prisoners who previously resisted the guards and the system have now redirected their aggression towards their fellow comrades, who once stood united for a common cause.

The Stanford prison experiment and the events at Hammenhiel Prison provide profound insights into the dynamics of human behavior under the influence of social structures, isolation, and institutional authority. Both instances underscore the concept of situational power, illustrating how individuals, regardless of their inherent moral compass, can undergo rapid transformations when subjected to oppressive systems or harsh environments.

The tragic events of the 1971 Hammenhiel Prison crisis provide a profound, unscripted historical validation of Philip Zimbardo’s laboratory hypotheses. While the Stanford Prison Experiment remains a highly debated simulation, Hammenhiel serves as empirical proof of the "bad barrel"—an environment where total institutional power, tropical isolation, and systematic degradation strip away ordinary moral constraints.

After reading my paper, Professor Zimbardo informed me that Hammenheil Prison in Sri Lanka presented a real-life scenario, contrasting with the controlled environment of the Stanford Prison Experiment. He emphasized that the actual experiences observed within Hammenheil Prison mirrored the conclusions derived from the Stanford study conducted in 1971. 

Dr. Ruwan M Jayatunge M.D. PhD

Special Thanks to

1) Professor Richard N. Lalonde - York University in Toronto, Canada

2) Mr. Birty Ranjith is a prominent political writer, a former Sri Lankan insurgent who masterminded the Jaffna prison attack in 1971, and a former inmate of Hammenhiel Prison

3) Major General (Retd.) Vajira Wijegunawardena - The Former Commissioner General of Prisons in Sri Lanka



Friday, October 30, 2026

Sacrifice at the Altar of Greed

 


 Dr. Ruwan M Jayatunge 

This narrative unfolds in the year 1635 within the Kandyan Kingdom, a crucial moment marked by the death of King Senarat, who had ruled from 1604 until his demise. Ascending to the throne amid a tumultuous power struggle, he ruled for 31 years, and his reign was marked by astute political maneuvering, familial conflicts, and various scandals. The king's passing elicited a range of reactions from his subjects, local chieftains, and international observers, reflecting a nuanced interplay of cultural appreciation and political doubt.

The period of King Senarat was a challenging existence for the common peasants in the Kingdom of Kandy.  Their lifestyles were frequently interrupted due to the ongoing conflict with the Portuguese. The landlocked and isolated nature of Kandy fostered a localized economy, where community cooperation was essential for survival. The majority of the peasant population engaged in farming, cultivating paddy in the low-lying terraced valleys while also employing chena, or slash-and-burn techniques, on the hillsides to produce supplementary crops such as finger millet, vegetables, and pulses.

Villages operated with a high degree of self-sufficiency, as trade with the Portuguese-controlled lowlands was severely limited. Consequently, peasants depended on a barter system within their communities, exchanging crops for essential goods such as salt and iron tools.

In a rural village located in the Hunnasgiriya region, there resided an ironsmith known for his robust physique and dark complexion. The villagers perceived him as a person with a stern disposition, marked by a volatile temper and impulsive behavior.

Silippu, the ironsmith, was known in his village for his violent tendencies, particularly towards his family, which included his wife, Dingiri Menika, and their sixteen-year-old son, Punchi Banda. Dingiri Menika often endured severe physical abuse, suffering beatings for minor infractions or sometimes without any provocation, leaving her and Punchi Banda in a constant state of fear regarding Silippu's unpredictable temper. His aggression was rooted in a cycle of frustration and exhaustion from his demanding work in the fields and Kammala or the blacksmith’s forge, which he misdirected towards his family upon returning home.

This misplacement of anger resulted in violent outbursts, where he would physically assault Dingiri Menika, dragging her across the dirt floor and punishing her for imagined disobedience. As Punchi Banda neared adulthood, he too became a target of Silippu's wrath, facing the looming threat of violence.

Despite Dingiri Menika's congenital heart condition, which caused her considerable distress, Silippu remained callous, continuing to inflict harm without regard for her health, striking her with fists and sticks, and even kicking her when she was down.

Dingiri Menika's physical health declined significantly due to relentless abuse, malnutrition, a compromised heart condition, and persistent infections, ultimately leading to her untimely death one night when she permanently closed her eyes.

Silippu remained unmoved by the death of his wife, showing no signs of grief, while Punchi Banda was profoundly affected, weeping uncontrollably. Several villagers gathered to pay their respects, as her body was carefully wrapped in a simple white cloth and interred in the forest. During the burial, Punchi Banda's sorrow intensified, and his son's cries ignited a surge of anger within him. Had it not been for the presence of the villagers, he might have resorted to violence against his son at that moment.

Following the death of his wife, Silippu's attitude towards his son grew increasingly antagonistic. With no spouse to absorb his frustrations, he directed his anger solely at Punchi Banda. The son, aware of his father's volatile temperament, took great care to avoid provoking him. In the wake of his mother's passing, Punchi Banda assumed responsibilities around the house, including cooking. However, whenever the food failed to meet Silippu's expectations, he used it as a reason to beat his son.

The Kandyan Kingdom implemented stringent security measures, travel limitations, and communication restrictions for peasants, explicitly forbidding any commercial interactions with the Portuguese. However, in defiance of these royal edicts and the looming threat of execution, some individuals engaged in clandestine trade with the Portuguese. Certain regional chiefs, known as Dissavas, exploited their private laborers to covertly harvest cinnamon in the border forests, subsequently smuggling it to Portuguese buyers along the coast for substantial personal gain. In pursuit of financial gain, Silippu allied himself with these illicit racketeers.

Following his involvement with illegal traders, Silippu often spent extended periods away from home, which provided Punchi Banda with a sense of relief. The absence of his father allowed him to experience tranquillity and a newfound sense of freedom.

One day, Silippu returned home accompanied by two unfamiliar individuals. He requested Punchi Banda to prepare a meal for the guests, who were served finger millet (Kurakkan) alongside wild boar meat. As Punchi Banda busied himself with the cooking, Silippu engaged in an extended and discreet discussion with the visitors.

While preparing food, Punchi Banda inadvertently listened to a conversation involving a tall man named Gunaya, a witch doctor, and his assistant, Ukkuwa. They discussed a hidden treasure, referred to as Nidhanaya, believed to be buried by King Valagamba in the jungle region of Hunnasgiriya. Gunaya claimed that this treasure contained an array of valuable items, including gold, rubies, emeralds, and sapphires. He mentioned possessing a "Nidhan Vadula," or Treasure Book, which would aid in locating the hidden riches, said to be concealed beneath a large rock that required excavation. However, to access the treasure, a human sacrifice was necessary, specifically a virgin who is a "Thun Kulundul," or threefold firstborn. Silippu expressed that he would find such a virgin by searching the nearby villages and urged the witch doctor to prepare a specialized toolkit comprising both spiritual ritual items and physical excavation tools.

Gunaya, Ukkuwa, and Silippu enjoyed a meal prepared by Punchi Banda. As the visitors prepared to depart, Silippu made a commitment to locate a virgin for sacrifice and emphasized the importance of keeping this matter confidential.

Punchi Banda became aware that his father was involved in a new secret treasure hunt. However, he felt apprehensive about inquiring further and chose to feign ignorance regarding their discussion. As was his routine, he occupied himself with household tasks.

In the following weeks, Silippu often ventured out in search of a virgin known as a "Thun Kulundul," or threefold firstborn. He interacted with various individuals, gathering information about families residing in nearby villages. One evening, he returned home with a bottle of arrack, which piqued Punchi Banda's curiosity, as Silippu typically consumed toddy. Meanwhile, his father arrived with bush meat and instructed Punchi Banda to cook it with rice. As Punchi Banda prepared dinner, the witch doctor Gunaya and his assistant Ukkuwa paid a visit. Silippu opened the arrack bottle for them, and the three of them shared a drink. Silippu was in a happy mood. Punchi Banda overheard his father mentioning that he had found a virgin living with her parents in a nearby village.

The three individuals conversed in hushed tones, rendering much of their discussion inaudible to Punchi Banda. However, he managed to catch fragments of their dialogue, which revealed that the father had identified a virgin intended for sacrifice. Gunaya and his assistant consented to procure the necessary tools and items for the ritual. They decided to conduct the ceremony on Kalu Poya, a night devoid of moonlight, when the sky is entirely dark. Silippu committed to bringing the virgin the night before and subsequently transporting her discreetly to the forest where the treasure lay concealed.

The next day, Silippu began building a cell within their home, utilizing sturdy wood sourced from the forest. Punchi Banda quickly realized that this cell was likely intended to confine an individual, presumably the sacrificial virgin. However, he hesitated to inquire about anything from his father.

 Weeks went by as Gunaya and Ukkuwa frequently visited Silippu to strategize their plan to recover the treasure, aiming to execute it on Kalu Poya day. The night before this pivotal day, Silippu ventured into the village under the cover of darkness and returned after several hours, appearing weary and burdened. From a distance, Punchi Banda observed that Silippu was carrying a young girl, approximately sixteen years old, whose hands and feet were bound, and her mouth was silenced with a cloth. The girl, visibly in distress, struggled to move, but the coir rope binding her limbs rendered her efforts futile.

Silippu brought the girl into the house and confined her within a cell. As she lay down, she began to whimper, overwhelmed by pain and fear, unable to escape due to the weights on her hands and legs. After ensuring the girl was secured in the cage, Silippu approached his son with a knife in hand, a clear expression of vengeance on his face. He pressed the blade against his son's throat, threatening him to remain silent and prohibiting any discussion of the matter with others. Furthermore, he ordered his son to keep a constant watch over the girl, warning that if she were to escape, he would be killed.

Punchi Banda became frightened, and he knew his father would not hesitate to kill him if the girl escaped. He was shivering and agreed to follow his instructions.  Punchi Banda was filled with fear, acutely aware that his father would not hesitate to kill him if the girl managed to flee. Trembling, he consented to comply with his father's demands.

Punchi Banda observed the girl, feeling a deep sense of pity for her as she resembled a frightened deer caught in a trap. Her sobs echoed her distress, leaving him feeling powerless to assist her. Meanwhile, Silippu lay exhausted on a mat, quickly succumbing to sleep and snoring within the hour. 

The weary and distressed girl made a subtle motion, indicating her desperate need for water. Punchi Banda, despite his desire to provide her with relief, felt compelled to caution her that if he were to remove the gag from her mouth, she must refrain from screaming. 

He whispered a warning, explaining that if she screamed, his father would harm them both. She nodded in understanding, agreeing to remain quiet. Carefully, he fetched water in a coconut shell, partially untying her gag to offer her a drink. Desperate with thirst, she consumed the water eagerly, and he provided her with more before retying the cloth. Before he secured it again, she revealed that his father had murdered her parents and abducted her, which filled Punchi Banda with sorrow and horror. Overwhelmed, he quickly reattached the cloth and sat beside her, his eyes reflecting his sadness and helplessness.

Punchi Banda was acutely aware of the girl's dire situation, understanding that both his father and the witch doctor were conspiring to take her life through a sacrificial ritual. Despite his knowledge of their sinister intentions, he felt powerless to warn her, leaving him with no choice but to silently express his sympathy through his gaze.

In the early hours of the day, the witch doctor Gunaya, accompanied by his assistant Ukkuwa, arrived with an array of items intended for the sacrificial ceremony. Silippu assisted in organizing the materials, frequently raising his voice to instruct his son to fetch flowers and various other supplies. Although the girl was provided with food and water, her mouth was soon gagged to prevent her from screaming, and her hands and legs were securely bound to ensure she could not flee. Despite her relentless cries, the three men remained indifferent to her plight. Meanwhile, Punchi Banda felt a deep sorrow within, silently weeping for the girl's suffering.

As night descended, shrouded in darkness without the moon's light, the witch doctor had chosen this particular moonless day for the sacrificial ritual. It was essential that they reach the hidden treasure's location before midnight, necessitating the swift transport of the girl to the designated rock. Silippu and Ukkuwa carefully carried her along the forest paths, exercising great caution to evade any villagers. Meanwhile, three men led the way, while Punchi Banda bore a heavy sack filled with the necessary items for their dark magic.

After nearly four hours of travel, they finally arrived at the imposing rock mountain. Throughout the journey, conversation was sparse, punctuated only by the faint cries of the victim, whose gagged mouth could not fully conceal her sobs. 

The witch doctor was well aware of the precise location for the ritual. Upon reaching the designated spot, they set the girl down and began to organize the items they had brought for the black magic ritual. Ukkuwa ignited multiple flaming torches, strategically placing them around the area to provide illumination. The flickering flames cast a warm glow, creating an inviting atmosphere while simultaneously enhancing visibility in the surroundings.

The witch doctor meticulously arranged various items before commencing a highly secretive and specialized dark ritual, accompanied by the chanting of mantras. As he entered a dissociative trance, his facial features transformed, and he engaged in a dance that lasted several hours. 

At precisely midnight, he used a knife to cut the girl's throat, allowing her blood to flow onto a rock inscribed with mysterious symbols. Within minutes, the girl succumbed to her injuries. Overcome with fear, Punchi Banda felt an urge to flee but instead shut his eyes tightly to escape the horrifying sight. 

The girl's lifeless body lay near the rock, her eyes wide open and staring blankly into the void. Meanwhile, the witch doctor's assistant prepared to break the rock with a hammer, while Silippu eagerly anticipated the treasure hidden within. The witch doctor's voice grew louder as he chanted mantras, invoking demons to claim both the girl's body and soul.

Ukkuwa, the assistant to the witch doctor, wielded a large hammer and began striking a rock adorned with peculiar symbols and inscriptions, its surface marred by human blood. As he worked, the rock fractured gradually, layer by layer, while the witch doctor continued his relentless chanting of mantras. Silippu aided Ukkuwa by clearing away the debris, enabling him to focus his efforts on a specific point of the rock. Punchi Banda repeatedly shut his eyes, overwhelmed by fear.

Ukkuwa struck the rock with his hammer, delving deeper into the earth, yet no treasure emerged. The three men grew increasingly anxious as Ukkuwa and Silippu labored for hours, tirelessly excavating the stone. Despite their efforts, they found nothing, leading to their eventual exhaustion.

As dawn approached and darkness receded, three men found themselves weary and profoundly disheartened. The lifeless body of a girl lay beside a rock, prompting the men to recognize the peril of remaining in that location for much longer; The presence of any villager who might observe them could lead to catastrophic consequences. 

Despite their feelings of greed and disappointment, Silippu instructed Punchi Banda to dig a grave for the girl. Overcome by fear and sorrow, the boy complied with his father's command. However, as Punchi Banda hesitated, Ukkuwa forcibly took the mamoty from him and began to excavate the pit himself. Once the grave was prepared, he dragged the girl's body into it and covered it with soil. Meanwhile, Silippu attempted to erase the bloodstains with a tattered cloth, while the witch doctor gathered his belongings into a sack. Within an hour, they had erased all traces of their presence and began their journey homeward.

During their journey, they voiced their disappointment, with Silippu attributing the failure to the witch doctor for not performing potent mantras. In response, the witch doctor promptly defended himself, offering various explanations for their lack of success and asserting that the treasure lay buried deep, necessitating a return the following night to excavate the stone. Faced with limited alternatives, Silippu consented to this plan. Upon returning home in the morning, the trio encountered curious villagers, to whom they simply claimed they had been on a hunting expedition. 

Once home, Silippu instructed Punchi Banda to prepare breakfast. Meanwhile, Punchi Banda prepared rotty for their meal, and after eating, the three men agreed to rest before embarking on their nighttime excavation of the rock.

As evening fell, the sky darkened, and a thunderstorm erupted, bringing heavy rain that rendered their planned night visit to the rock impossible. In light of the severe weather, the witch doctor decided to postpone their activities until the following day. As night drew near, the rain and thunder intensified, prompting the three men to seek refuge indoors, where they consumed arrack and deliberated on their next steps. Meanwhile, Punchi Banda  was tasked with preparing dinner for them. When night fully set in, the three men retired inside the house to sleep, while Punchi Banda opted to lay a mat and rest on the porch.

As midnight drew near, the three men slept soundly, their snoring echoing in the stillness, while Punchi Banda lay awake, consumed by a tumult of emotions. He was deeply unsettled, haunted by the tragic events of the previous night—the brutal murder of an innocent girl. The vivid memory of her final moments and the violence of her demise weighed heavily on his mind. With the rain having ceased, an eerie silence covered the surroundings, amplifying his sense of dread and sorrow.

As Punchi Banda found himself engulfed in a torrent of intrusive memories, he suddenly noticed an unusual smoke encircling his house. Initially, he dismissed it as mere mist; however, the cloud's density soon transformed it into a distinct shape resembling that of a woman. In an instant, he was confronted by the haunting visage of the girl who had been sacrificed, now returned in a form that was anything but innocent. Her once gentle demeanor had been replaced by an expression of fury, her eyes glowing a menacing blood red, and her tongue protruding grotesquely from her mouth, which was gruesomely filled with blood. This terrifying apparition exuded a devilish aura that rendered Punchi Banda utterly paralyzed with fear, leaving him unable to utter a sound or even move a muscle in response to the horror unfolding before him.

The sinister girl entered the house with an eerie grace, and within a split second she swiftly sank her teeth into the necks of Silippu, the witch doctor, and Ukkuwa. With the ferocity of a wild beast, she executed her lethal assault with astonishing speed, resulting in the instantaneous demise of all three men. 

Punch Banda, paralyzed by fear and disbelief, stood as a silent witness to this horrifying spectacle. As the girl turned her attention towards him, she seemed to glide through the air, her gaze locking onto his with an intensity that was both captivating and terrifying. Her face, marked by a devilish grin and stained with blood, coupled with her reddish eyes and a hellish demeanor, nearly caused his heart to cease beating. 

In a voice that was both raspy and otherworldly, she issued a chilling warning: "Not a word to anyone; never speak of me to anyone. The moment you utter a sound about this incident, it will be your last day." With that ominous proclamation, she gradually transformed into a wisp of smoke, dissipating into the air and leaving Punch Banda in a state of paralyzing dread. 

Punchi Banda found himself engulfed in a state of shock, unable to discern the boundary between reality and a haunting dream, as several hours slipped by without clarity. He lay motionless, akin to a lifeless sparrow, until the crowing of a rooster heralded the arrival of dawn.

With a sudden jolt, he sprang to his feet and rushed into the house, only to be confronted by the grim reality that it was not a figment of his imagination; all three men lay dead, their throats violently slashed, and the floor was a gruesome tableau of blood. The horrifying realization struck him like a thunderbolt, prompting him to rush outside, calling for help in a frantic voice.

The villagers soon gathered, and the Gam-Vidane, the village leader, arrived to assess the scene of the crime, bombarding Punchi Banda with a barrage of questions. Terrified yet compelled to speak, Punchi Banda recounted how he had been fast asleep, only to awaken to the sight of the lifeless bodies, deliberately omitting any mention of the girl, the sacrificial ceremony, or the mysterious visitor from the night before. 

Ultimately, the village leader concluded that the men had fallen victim to a large leopard, a theory that the villagers readily accepted, albeit with some skepticism regarding Punchi Banda's miraculous escape from the beast's clutches.

Some of the older villagers speculated that the three men, having consumed arrack, had attracted the leopard with the scent of alcohol, while Punchi Banda, being sober, had evaded its attention. Since the incident was deemed a wild animal attack rather than a murder, the village leader chose not to escalate the matter to the authorities. The villagers then assisted in burying the bodies, their minds now filled with caution and trepidation regarding the lurking wild beast that prowled the night.

The death of his father brought sorrow, yet it was the loss of his mother that truly devastated him. Despite enduring mistreatment and abuse from his father, he harbored a complex sense of paternal love, which persisted even in the face of adversity. With his father's passing, he found himself alone and confronted with the harsh realities of life. Supported by the villagers, he performed the necessary funeral rites and laid his father to rest. 

This experience marked a significant transformation for Punchi Banda, as he transitioned from boyhood to manhood, embracing independence without the oppressive presence of his father. Rejecting his father's profession, he chose to become a farmer and occasional woodcutter, living modestly with limited needs and meagre earnings.

Five years have passed, and Punch Banda has transformed into a handsome young man, embodying a gentle and kind demeanor that contrasts sharply with his father's character. He primarily dedicates his time to working in the paddy fields, but he also ventures into the forest to cut wood.

Immersing himself in the depths of the woods provided Punchi Banda with a sense of mental tranquillity. He enjoyed solitary moments beneath the expansive trees, where he could listen to the whispers of the wind, the rustling branches, and the melodies of birds. Occasionally, he even chose to spend the night surrounded by nature.

One evening, while wandering through the woods, he was captivated by a melodious female voice that resonated with traditional folk elements. Intrigued, he followed the enchanting sound and discovered a lovely young village girl perched on a rock, singing. 

To avoid startling her, he concealed himself among the trees, listening intently to her beautiful performance. Gradually, he approached her in a gentle manner, introducing himself. 

He inquired about the girl, her family, and her home. She revealed that she was an orphan who frequently ventured into the forest in search of food. Eventually, Punchi Banda extended an invitation for her to accompany him to his village.

The girl accepted his invitation to accompany him to the village. Upon their arrival, he prepared a meal for her and set up a mat inside his home for her to rest. To ensure her safety, Punchi Banda chose to sleep on the veranda.

The girl resided in Punchi Banda's home for several weeks, during which he proposed marriage to her. She accepted his proposal with a nod, and shortly thereafter, they were united as husband and wife.

Punchi Banda is now a contentedly married individual. Throughout the day, he tends to the paddy fields while his wife manages the household chores. She is a reserved woman who never interacted with other women in the village, preferred to remain at home. Despite her dedication to preparing meals for her husband, she refrains from eating in his presence. In many respects, Punchi Banda appreciated her modesty and her inclination to stay within the confines of their home.

A year went by, and Punchi Banda found himself increasingly troubled by the absence of children in his life. His desire for a child was profound, prompting him to suggest to his wife the necessity of seeing  Vedarala, the local indigenous healer. However, his wife remained steadfast in her refusal to consult any medical practitioner. Respecting her wishes, Punchi Banda chose not to insist further, yet he could not shake off the sadness and anxiety that accompanied his longing for fatherhood.

One evening, after dinner, Punchi Banda sat on the raised earthen terrace of his home, chewing betel leaves and reflecting quietly. His wife, engrossed in her task, was using a traditional hand spindle to transform raw cotton fibres into thread, her silence indicating her complete concentration. As the moonlight illuminated her face, it cast an unusual glow that stirred memories from years past. She bore a striking resemblance to the innocent young girl his father had once brought for sacrifice, and he vividly recalled her innocent eyes. For a fleeting moment, Punchi Banda contemplated whether this woman might be a relative or even a sister of that ill-fated girl.

Punch Banda confided in his wife about a dark family secret, recounting a harrowing tale from his past. He revealed that his father had forcibly taken a girl, killing her parents with the intention of sacrificing her to appease some unknown force, leading to her tragic death near the rock mountain. Despite the grim act, the anticipated treasure remained elusive. The following night, a mysterious mist enveloped the area, manifesting into a sinister woman who exacted vengeance by killing Punch Banda's father, the witch doctor, and his assistant.

His wife abruptly stopped her work with the hand spindle, lifting her gaze to meet Punch Banda's eyes. Suddenly standing, she released her hair and emitted a chilling, blood-curdling scream that resonated from deep within her. Her visage transformed, resembling that of a demoness; her eyes blazed with a fiery red intensity, and her tongue protruded grotesquely from her mouth.  Her tongue extended about six inches out of her mouth. The fury etched on her face was indescribable. In an instant, she was at her husband's side, seizing his neck with an overwhelming grip.

"Yes, that was me," she cried out to him, her voice entirely stripped of humanity, uttering a sinister cry straight from hell. "Your father, that witch doctor, and his assistant dragged me away for a sacrifice and then murdered me. After that, I became the creature I am now. I returned that night for revenge and killed those three men. But I spared your life because you were the only person who showed me kindness in that helpless night. However, I warned you never to reveal this story to anyone. I am giving you one last chance. If you ever breathe a word of this story to anyone again, I will come back for you."

As she gradually released her grip, Punch Banda fell to the ground, his face reflecting a profound blend of fear and desperation as he implored for mercy. The woman, however, appeared completely unaffected by his anguish; instead, she raised her gaze toward the heavens, her demeanor undergoing a striking transformation. In an almost otherworldly spectacle, she began to fragment, her body unravelling like delicate strands of smoke dispersed by a soft wind. Within a matter of seconds, she vanished completely, leaving no remnants of her presence, as though she had never been there at all, dissolving into the very air around her.

 

 

 

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