Paths Links People

Paths Links People

Thonigala Inscriptions are of the 2nd Century BC and carved on Rock. information courtesy;Internet

Thonigala Inscriptions are of the 2nd Century BC and carved on Rock. information courtesy;Internet
Tonigala. (a.) Parumaka Abaya puta parumaka Tisaha wapi acagirika Tisa pawatahi agata anagata catudisa sagasa dine. Dewana pi maharaja Gamini Abaye niyate acanagaraka ca [tawi] rikiya nagaraka ca. Parumaka Abaya puta parumaka Tisa niyata pite raj aha agata anagata catudisa sagasa

History; Path to future

History; Path to future
Reading Future through History, Nagala mountain and the Stupa of the Nagala Kanda Rajamaha Viharaya, Nikaweva, Polpithigama, Kurunegala District.

yesterdays kingdoms enhanced people's today

yesterdays kingdoms enhanced people's today
let us view today through past ...........Kingdom of Yapahuwa - 13th Century

Sunday, December 29, 2013

Mature and immature deaths

What is a mature death?
I think it is comparative like everything else in this world.  One never can predict about the ways that a person embrace death or how death reaches the door steps

My today’s morning was a little tiring one

To overcome my tiredness I thought of viewing outside a bit. I opened our usual window. Nothing much to see other than the usual road users Pajeroes, marutis, BMWS, Honda’s and Bajaj’s

I turned towards the door and opened it. That was a much better idea, I thought later
There is our Jack Tree, our usual friend. I drag the chair towards the tree and sat so relaxly beneath the tree.

I felt amazingly relaxed, it was so cool there.

It is normal that I try to investigate the changes or the day to day freshness of the Jack tree

A panamala an immature fruit of jack just fallen down touching my shoulders, carelessly.

Is it a death, thought for a while?

There were many of them, immature ones all over the top floor where I was seated so relaxly

An immature death, what does it really mean?

Can a person who lives for years, a hundred perhaps or more face a mature death?

I doubt

I feel that we often try to behave like children or in an immature ways, without thinking too much of the complexities of life. In a way it is good. Then any matter will become something one should not worry  
Then all of a sudden we are trying to become mature, talk of mature things, use complex dialogues, and choose complex topics to elaborate and trying to analyze them the way we can. All these depend on the person I guess, life styles of human beings, again how a person take things in to their lives.  I know that these things are truly tiring topics people don’t talk much about these.  It is not easy for a living being to talk about death all the time thinking of reasons and results of lives   

What is the shape of a mature death? How am I to understand these?
What are the appearances of a mature death?
To know all these does a person has to face his/her real death, inevitable deaths

Do the half dead or the ones dying and living, dying and re birthing, the ones who face the same death circles every day or twice a week or annually don’t understand these things?

They do understand

I do understand

We all understand

But I don’t know how to draw it on apiece of a paper and show it to others or how to shape it before others

There nothing to get fun out of any experiences of others related to souls of a dead or what ever way one name a life of a dead, booth or any other ‘ Gandhabba’. All should stop insulting ones experiences, when someone is sharing an experience that is to enhance ones knowledge that is for future learners purposes, to expand ‘research lanes’. If I share something I do it under that condition thinking that others might learn something
There are things hidden behind every incident of lives.  Within something.  How others think of a life incident of an unknown or a known may differ from person to person.  What or how a community thinks about all these may not important for a gossiper or for a person who collate information for ill will purpose. But when it comes to ‘doing something with a unspoiled aim, an objective’ then there is a value in share something. Ones life experiences may help others to change their own lives if necessary or for their educational aims.  Some attitudes or perceptions of people might pull or push forward ones life along her or his life lanes.    

Ones perceptions, attitudes all these matters, those are factors, those are something to weigh not just life related incidents or experiences but facets of cultures, socio economic structures, standards of Asians or Europeans or of Africans
These things give us a huge picture of life styles or ways of thinking of people of a certain period, or era

And I guess there are no middle class or high class booths or holmans the only class I know is all class has to reach the class of death

Afterwards, analyzing any type of death, immature or mature, they them selves have to do while walking or hanging around the paths or lanes of sansara

Understanding these things will not help to face a mature death, I know

To face a mature death don’t know whether one has to understand ‘what is maturity’

I think behind every incident there is a reason. According to the Buddhist philosophy that is what you called “hethupala waadaya’

Hope I am right

There is a reason for somebody to die of a cancer. Let me try to analyze it putting this incident in to ‘hethupala waadaya’

I know that experts / scholars can do much better way, analyzing these according to the Buddhist Philosophy not me , this is just a try

Death is the incident or the result (palaya /prathipalaya)

There could be many reasons (hethu) for a person to die of a cancer ( I am thinking of life of my father)  
Lack of knowledge on how others, close ones near and dear ones might suffer of ones death( may be)

Lack of awareness on health (Cigarettes, alcohol) perhaps this, my assumption is wrong. I doubt whether he was unaware of all these, thinking of the things he liked talking or discussing when it comes to living or loving a life.   

Bad food habits, I don’t know whether this is a strong factor this actually I mention here thinking of most human beings. My father was a ‘green lover’ he always wanted some malluma with his meals he was particular about his meals these were not main reasons , causes  

It is not definitely because of lack of sex if it is true then death may happen at a ganika madama’ (a house of a prostitutes)

Some deaths we can categorize as careless deaths. Apart from the religious explanations one can look at the reasons and results of any incident putting them in to ‘Economical’, educational, ‘ cultural ‘ factors of a society or  a community

I can take examples only from my own life experiences other than that I can’t talk of the life of the others taking their experiences. Reason is I do not know any of the lives to analyze them in its fullest meaning and I am not an expert to do so. And most accurately I was not given any such right or authority to do so by any of the living beings of this earth. Why should they give others to analyze their life? Obviously there is no reason. Reason is specific to self or to others. I might thinking looking at something ‘there is no reason’ somebody else might look a thing indicating a reason, all depends on person ‘the importance of things related to lives

Therefore I always take my experiences when I talk of something that I like

Death one can take as a result of a birth

When you think of analyzing something under the theory of hethupala waadaya ‘theory of reasons and results in the Buddhist philosophical view it is easier to understand many things in a better way.  

Anyhow, though I am not a neonate I do understand the flavours and shape of a death to a certain extent BUT I am not educate enough to analyze a death in its fullest way

Take care of your life

mrsK; urKhla hkq l=ulao

th idfmCIhs

wm urKh je<| .kak whqre fyda th wm fj; <Õdfjk wdldrhka .ek mqfrdal:khka l, fkdyelshs

wo ud f.jd oeïfï uola fjfyilr WoEikla

miqj ud l,amkd l,d cfka,h ä wer, od,d äx.laj;a weia fhdukav ´fka lsh, t<sfh jg msgdjg

fodr;a werf.k ux .syska jdä Wfka mqgqjlg nr oS, fldia .yhg

t;kos ug oeKqfka lshkav ners ;rfu isys,ila wõfjka jqk;a .yg uqjdfjka isá yskao lsisÿ wmyiqjla kï oekqfka ke;s ;rï

mqreoaog jf.a .y osyd ne,qjduhs oelafla mqxÑ mqxÑ mKd .eá;s mSos, ál fodyla fjkag tk fldia .eá;s;a .y jefykav ;rugu ;sfhkj lsh,

Wrysfia .Eù fkd.Eù jegqk mKdu, mqreÿ cSú; mdvuu wdfha wdfh;a u;la lr,d ÿkakd

ySkshg mSÿk fldia weghla ;rug jeä, ;snqK fldia .eg .y jfÜg jeá, ;snqk

tjd uf.a isyshg f.kdfõ wl,a urKhkag f.dÿre jk cSú;

ta w;fra .y uqÿfKa w;=m;fra /|s, ;rula jevqK fldia .eg iq<.;a tlal fmdrnok yeá uu oelald

ug ys;=fka cSj;a fjkag ys;df.k cSúf;;a tlal w,a,k TÜgq we,a,s,af,ka wm fkduerS uefrkjd fkao lsh,

fldfyduo b;sx wms mrsK; úosyg uefrkafka

ug ys;=k kslug ys;, n,kak

jhiska wjqreÿ ish .dkla cSj;a Wkd lsh, flfkl=g mq¿jkao mrsK; úosyg uefrkak

tfyu nE lsh, ug ysf;kj

uyd f,dl= ixjdo ;ral lrkav ú;rla fkfuhs taj;a tlal wka wh;a tlal TÜgq w,a,kav yrs .efgkav yrs hula lula bf.k .;a; ñksiaiq lsh, lshd.kak wm yrs oCIhs
ta;a ysá .uka ta yeufoau wu;l lr, mrK mqrÿ cSú; j,u t,a,s,d ish mK kid.kag oÕ,kj

ux lshkafka ux .ek

ux .ek ñila fjk;a cSú; úYaf,aIKh lrkag ;rug ux lsisu flfklaj wÿkkafka kE tal tfyu lrkav ldf.kaj;a whs;shla ug ,eì,;a kE

fj,djlg wm fkdorefjd jf.a

tfyu bkak wms ysá .uka mrsK; fjkag n,kj

mrsK; urKhl yevh l=ulao  

tfia;a ke;skï tys ndysr fmkqu fldhs

taj oek .kag kï urKhg uqyqK fokagu ´fko wehs uers uers Wmosk wh tj okafka keoao
´fk kï flfkl=g tfyu m%YaK lrkav;a mq¿jka

wm cSú; j, iEu ish¿ fohlau isÿjkafka fya;= ¿, jdoh hk kshuhg wkql+,j yd wjk;jhs

urKh m%;s¿,h jkafka kï Bg fya;=mdol jk ldrKh jkafka bmoSuhs

bmoSu yd urKh hkq fkdje,elaúh yels fya;=jla yd ¿,hla f,ig olajd,sh yelshs

.kaOín f,ig fyda N+;d;auhka f,ig wfhla hï urKhla jgyd .ekSu wNHka;rfhys wOHdmksl ixialD;sl yd wdra:sluh lreKq .eíù ke;ehs is;sh fkdyelsh ta wd.ñl jHjydrhkag wu;rjh

Flfia jqj;a urKhl ry .=K fkdf;afrk ;rug ud cSú;h ;=, ì<s|hl fkdjqj;a Bg wod, fndfyda lreKq ú.yhg ud fkdiu;a

urKh f;la cSú;hla hkak fyd|ska /ln,d .; hq;=h fndfyda foaj,a j,g ld,h fukau cSú;ho ñvx.= lrk wm cSj;a ùu Wfoid tfia lrkafkaoehs is;d ne,Sug is;afõ 

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