Four In Sinhala
Jen Ronnfeldt
Apramāṇa, usually translated as "the immeasurables", means "boundlessness, infinitude, a state that is illimitable".[5] When developed to a high degree in meditation, these attitudes are said to make the mind "immeasurable" and like the mind of the loving Brahma (gods).[6]
The brahmavihārā are a pre-Buddhist Brahminical concept, to which the Buddhist tradition gave its own interpretation.[11][12] The Digha Nikaya asserts that according to Buddha, "brahmavihārā is "that practice," and he then contrasts it with "my practice" as follows:[11]
In the Tevijja Sutta, "The Threefold Knowledge" in the Digha Nikāya or "Collection of the Long Discourses", a group of young Brahmins consulted Lord Buddha about the methods to seek fellowship/companionship/communion with Brahma. He replied that he personally knows the world of Brahma and the way to it, and explains the meditative method for reaching it by using an analogy of the resonance of the conch shell of the aṣṭamaṅgala:
The Buddha then said that the monk must follow this up with an equal suffusion of the entire world with mental projections of compassion, sympathetic joy, and equanimity (regarding all beings with an eye of equality).
In the two Metta Suttas of the Aṅguttara Nikāya,[16] the Buddha states that those who practice radiating the four immeasurables in this life and die "without losing it" are destined for rebirth in a heavenly realm in their next life. In addition, if such a person is a Buddhist disciple (Pāli: sāvaka) and thus realizes the three characteristics of the five aggregates, then after his heavenly life, this disciple will reach nibbāna. Even if one is not a disciple, one will still attain the heavenly life, after which, however depending on what his past deeds may have been, one may be reborn in a hell realm, or as an animal or hungry ghost.[17]
In another sutta in the Aṅguttara Nikāya, the laywoman Sāmāvatī is mentioned as an example of someone who excels at loving-kindness.[18] In the Buddhist tradition she is often referred to as such, often citing an account that an arrow shot at her was warded off through her spiritual power.[19]
The four immeasurables are explained in The Path of Purification (Visuddhimagga), written in the fifth century CE by the scholar and commentator Buddhaghoṣa. They are often practiced by taking each of the immeasurables in turn and applying it to oneself (a practice taught by many contemporary teachers and monastics that was established after the Pāli Suttas were completed), and then to others nearby, and so on to everybody in the world, and to everybody in all universes.[20]
Prior to the advent of the Buddha, according to Martin Wiltshire, the pre-Buddhist traditions of Brahmāloka, meditation, and these four virtues are evidenced in both early Buddhist and non-Buddhist literature.[23] The Early Buddhist Texts assert that pre-Buddha ancient Indian sages who taught these virtues were earlier incarnations of the Buddha.[23] Post-Buddha, these same virtues are found in the Hindu texts such as verse 1.33 of the Yoga Sutras of Patanjali.[24]
According to British scholar of Buddhism Peter Harvey, the Buddhist scriptures acknowledge that the four brahmavihārā meditation practices "did not originate within the Buddhist tradition".[12] The Buddha never claimed that the "four immeasurables" were his unique ideas, in a manner similar to "cessation, quieting, nirvana".[11]
A shift in Vedic ideas, from rituals to virtues, is particularly discernible in the early Upanishadic thought, and it is unclear as to what extent and how early Upanishadic traditions and Sramanic traditions such as Buddhism and Jainism influenced each other on ideas such as "four immeasurables", meditation, and brahmavihārā.[23]
Examine any four reasons for strained relationship between the Sinhala and the Tamil communities.
Ans. After the Independence (1948), the leaders of the Sinhala community of Sri Lanka took some Majoritarian measures to establish their dominance. These are
(i) In 1956, an Act was passed which recognised Sinhala as the only official language, thus disregarding Tamil language.
(ii) Preferences were given to Sinhala applicants for university positions and government jobs, etc.
(iii) State shall promote Buddhism according to new Constitution.
(iv) Sri Lankan Tamil felt that none of the major political parties led by Buddhist Sinhala leaders were sensitive to their language and culture.
All these measures strained the relationship between the two communities.
BACKGROUND: Blindness and visual impairment from diabetic retinopathy (DR) are avoidable through early detection and timely treatment. The Western Province of Sri Lanka has the highest prevalence of diabetes mellitus (DM) (18.6%) in the country. A situational analysis identified a significant gap in DR screening services (DRSS) uptake in this region. Barriers that hinder people with DM (PwDM) from attending DRSS are poorly understood. The purpose of this study is to understand the factors which influence the uptake of DRSS and follow-up to inform health promotion strategies and improve the uptake of these services. METHODS: Eleven focus group discussions (FGDs) were conducted with PwDM who presented to medical, general eye and vitreoretinal services in three public sector institutions (two tertiary and one secondary level) in the Western Province between October 2016 and March 2017. We enrolled six groups (four Sinhala speaking, two Tamil) of women and five groups (three Sinhala and two Tamil) of men representing ethnicity and gender. We performed a thematic analysis and described the main themes and subthemes using the socio-ecological model as a framework. RESULTS: We identified lack of knowledge of both the condition and the need for screening as key barriers to access DRSS. Socio-cultural factors in the family environment, economic reasons and institutional factors were also important barriers. Additional reasons include long waiting time at eye clinics and poor referrals exacerbated by the lack of a systematic DRSS. In addition, attitudes to DRSS such as fear of discomfort from the procedure and the need for accompaniment following mydriasis were also deterrents to follow-up screening. CONCLUSION: This study has shown that there are inter-related user, family, and institutional factors which affect the uptake of DRSS. Understanding how DR is conceptualised by PwDM in this region is essential to refine strategies to improve access to DRSS. Strategies to improve knowledge need to be more culturally acceptable and relevant to PwDM and their families, with increased availability of DRSS at convenient locations may increase timely uptake of screening.
This is the fourth lesson 'Approaches to Poverty Reduction' of the course on Environment and Poverty taught for Diploma conducted at the Faculty of Social Sciences and Humanities of the Rajarata University of Sri Lanka.Read less
Watch most of the sinhala dubbed cartoons and children television program online for free. View all your favorite cartoons and enjoy. Cartoons are full of fun and children like to watch them all the day long because most children do not like being bored. Also they can learn lot of things as they are not dull and fantastical, which means that they are not realistic. So lessons can be reached them using cartoons. There are many creative inventions to teach children, but the most important thing is that parents should know what kind of things make children concentrate. One of the answers is a cartoon. regardless of the age, people do not want to be bored. so, people always want to do something new and want to watch something fun.
All these Sinhala dubbed Cartoons are captured from few Sri Lankan Television channels such as SirasaTV, Jathika Rupavahini, Swarnavahini, HiruTV, ITN, TV Derana.
Sinhala Cartoons & children's movies,: Sri Lankan Kids Web TV
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