Browsing by Author "Sobitha Thero, Karapikkada"

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An Analytical Study of the Concept of Soul Theory in Jainism
(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2017) Sobitha Thero, Karapikkada; Wanarathana Thero, Wanarathana; Sumangala Thero, Pahiyangala
In the philosophy of eastern thinking, Jainism is subjected to comprehensive discussion and analysis. It is possible to find out a lot of factors on Jainism from the early Buddhist tenants as well as other religious teachings. Jainism is of several principle teachings: Extreme Non-violence, Theory of Karma, Soul theory and Theory of Syād are some of the prominent teachings in Jainism. The world annotation has been done in Jainism by means of the spiritualism which was analyzed under the soul theory. They emphasize two entities which are regarded by way of the fundamental elements in Vēda, Upanisad and Sānkya philosophy, consisted not only of permanent characteristics but also impermanent characteristics. Obviously, Jainism goes beyond the meaning of Sath which was taught by the other philosophies. Jainism mentions by learning Sath that it is capable to see the permanence and impermanence at the same time: Uppāda vya dhravya yukthan sath. According to Jainism, there are nine divisions of Sath (existence) in the universe. Among these nine, Jīva (spirit) means soul theory. According to Jainism, the concept of soul is of two fold as Jīva (spirit) and Ajīva (non-spirit). Here, the teaching of Ajīva is divided into two parts as Rūpa (form) and Arūpa (formless). In this context Rūpa means person. The sky, Time, Elements, Fruit and Permanency are regarded as Arūpa. The meaning of Jīva was similar to the teachings of Prāna and Āthma which ware taught by other religions. Jainism proclaims volitional action as the fundamental characteristic of Jīva: cetanā lakshane jīvak. The volitional action, which is existed in spirit, affects to make an inequality among the beings as low and high. According to the Jainism, beings who belong to the lowest level are living on the earth, water, and vegetation. In this manner, Jainism is not based on Sathkāryavāda or Sathkāyavāda in relation to the Jīva. Therefore the firm objective of this paper is to make an analytical discussion regarding the Jain stand point on the soul theory.
An Analytical Study on Ancient Buddhist and Yogi Ideological Theories related to ‘bhavagāmitvaya’ (wandering through Samsāra)
(Centre for Chinese Studies, Department of Modern Languages, Faculty of Humanities, University of Kelaniya, Sri Lanka, 2016) Sobitha Thero, Karapikkada
The Importance of Salleka Sutta for solving contemporary social conflict
(Centre for Asian Studies, University of Kelaniya, 2015) Sumana Thero, Bodagama; Pagngnaloka Thero, K.; Sobitha Thero, Karapikkada
A number of social conflicts arise in society and the impact of them on the social development can be clearly recognized. The Salleka Sutta introduces techniques to solve such social conflicts. As Salleka Sutta indicates there are three major roots of social problems such as lust, hatred and delusion. These three roots effects on every social problem also conflicts and they lead people to conduct a lot of unwholesome deeds. Furthermore, Salleka Sutta introduces forty four types of unwholesome behavioral patterns and mental states that can lead individuals to problematic and maladaptive behaviours. Every social problem and especially antisocial personality characteristics are based on these forty four types of behavioral patterns and mental states according to Salleka Sutta. Some of them are ignorant, lust, killing, stealing, misconduct, telling lies, gossiping etc. In addition, the Salleka Sutta mentions solutions for social problems that can be implemented to develop the quality of human society. Right vision, right concepts, right actions are some of those solutions mentioned in the Sutta. The hatred can be diminished from developing kindness, the Sutta suggests ways and means to purify the mind from those forty four types of unwholesome roots. In addition, the individual can follow five precepts, ten unwholesome deeds (Dasakusal), eight fold path for enhancing the mentality by diminishing antisocial behaviours of emotions. It is concluded that the Salleka Sutta can have a great influence on solving social problems and conflicts and also to develop a civilized society.
The Influence of Neighbours on Helping Behaviors of People
(Faculty of Graduate Studies, University of Kelaniya, Sri Lanka, 2016) Sobitha Thero, Karapikkada; Piyadhamma Thero, Attaragoda
Pro-social behavior is one of the very interesting topics in Social Psychology today. Helping others is a type of pro_social behavior. Social Psychologists who investigate on pro_social behaviors are highly concerned with factors that influence helping behaviors. In this research, the influence of neighbours on helping behaviors was investigated using natural observational method. This research was conducted with 20 volunteer participants and they were divided into two equal groups as first group and second group. The first group was asked to sit on front seats on the buses and advised to help beggars who beg on the buses while the second group was asked to sit on front seats and advised not to help beggars. The research was conducted at general bus stand of new town, Anuradhapura. It was clear that beggars earned more money from buses where the first group sat in the front seats when compared to the earnings from buses which the second group sat in the front seats. Therefore, it can be concluded that the neighbours influenced the helping behaviors of people Therefore, finally, this research concluded that neighbors influence on helping behaviors of people.
Sarvāstivādins’ attitude towards the existence of environmental facts
(Faculty of Humanities, University of Kelaniya, Sri Lanka, 2016) Sobitha Thero, Karapikkada; Chandaratan Thero, Dapane; Sumana Thero, Bodagama
Sarvāstivāda was a major school of interdenominational Buddhism and their key philosophical teaching is ‘everything exists forever’ (sarvaṅsarvadāasti). In accordance with above foremost teaching of Sarvāstivādins’ existence of environmental facts emphasized as eternal or perpetual fact. Further, they emphasized that every environmental fact exist continuously in past, present and future. All the interdenominational schools of Buddhism besides Sarvāstivānins analyzed their philosophical concepts in accordance with early Buddhism but the key philosophical point of Sarvāstivadins is completely different from early Buddhism because their teaching “sarvaṅsarvadāasti” opposes to early Buddhist teaching of non-soul(anatta).To avoid falling into siding with the concept of eternal soul they insisted two major teaching of the existence of environmental facts,viz.1) Sāmānya lakṣana, 2)Svabhāva lakṣana. According to sāmanya lakṣan, everything is subjected to decay and death but it is conventional nature of all dharmas. Sarvāstivādins emphasized four forms of existence of dharmas as uppāda(birth)stiti(existence)jaratā(decay)and anityatā(impermanent).They stressed that even though the conventional existence of the environmental facts changed their nature (svabhāva) would never change. Thus unchangeable natures of environmental facts were called as Sāmañya lakṣana. For example, by using gold it is possible to make different ornaments. Even though conventional shapes of the ornaments were changed inherent nature of gold would never change. This example emphasizes that according to Sarvāstivādins elements of the things does not change even their conventional nature was changed. Thus inherent nature of anything exists past present and future. This is the teaching of the eternal existence of things that was emphasized by Sarvāstivādins. They taught following teachings to emphasize their above fact. They are bhāvānyatāvāda, lakṣanānyatāvāda, avastānyatāvāda and anyatānnyatāvāda. Owing to this teaching of Sarvāstivādin they are called as dharmathavādins who emphasized the bhāhyārtapratyakṣavāda. This is Sarvāstivadins’ teaching that exemplified the incessant existence of environmental facts.
Study of Buddhist Teachings on Fertilization and Development of Embryo
(Centre for Chinese Studies, Department of Modern Languages, Faculty of Humanities, University of Kelaniya, Sri Lanka, 2016) Sobitha Thero, Karapikkada; Sumana Thero, Bodagama
The Way of Using Social Media Networks for Current Awareness Services
(Department of Library and Information Science, Faculty of Social Sciences, University of Kelaniya, Sri Lanka, 2016) Sumana Thero, Bodagama; Pagngnaloka Thero, K.; Sobitha Thero, Karapikkada
Social Media networks are very famous informativesources at present when comparing with other technologies. The purpose of this research is to examine the usage of to social media networks to promote Library and Information resources in between librarians and patrons in Sri Lankan as current awareness services. Current Awareness Services help to library for notifying library services to researches and other persons who need information. Presently, there are more social media networks in the world. Some examples are Face book, twitter, likened, Google +, you tube. Face book Social media networks are used by 1,100 100 100 peoples in the current world meanwhile the Face book is most popular network in Sri Lanka too. Therefore current awareness services which containing CAS list" Content pages services" Periodical Circulation" Paper cutting services" Accession list and the notification of fourth coming conversion and Research in progress are used by the librarians. Nevertheless public, schools, University and special librarians paylmeagerattention for these methods. The sole intention of this evaluattion is to notify the knowledge and information to promote CAS services by using social media. According to the study, although theSri Lankan libraries are connecting with social media but not more with CAS services. Some of libraries used to use social media networks under the friend groups, pages and ask a librarian. Therefore librarians have to be promoted to use this technology to notify library activities for patrons.
Yogācāra Viññānavadins’ Attitudes Towards the Existence of the Empirical World
(Faculty of Graduate Studies, University of Kelaniya, Sri Lanka, 2016) Sobitha Thero, Karapikkada; Wimaladhamma Thero, Ampe
Yogācāra viññānavada was one school of Buddhism that originated during 04 B.C. They emphasized a very specific philosophical point of view on the existence of environmental facts. Yogācāra school of Buddhism looked at the world as a mere representation of the consciousness. It means that the world and its surrounding is only a concept created by man in his mind. For example, the person who is suffering from eye disease sees the ball of hair as a moon circuit. In the same manner, the man who adheres to defilements looks at the external world and atmosphere as real. This is called mere representation of the consciousness (viñaptimātratā).This matter was explained by Yogācāra depending on the early Buddhist causality. According to Yogācāra there are three evolutions of mind as pravurti viññāna,manana viññāna and ālaya viññāna. The dynamic process of these three evolutions of mind cause to create mere concepts on the external world and the defilements that originated through the above process exists throughout the Saṁsāra. Further, Yogācāra viññānavavadins emphasized three natures of all the phenomena. They are 1)parikalpita, 2)paratantra and 3)pariniṣpanna. In this category parikalpita means universal nature of phenomena or appearance of phenomena. Paratantra means understanding of fact that cause the origin of above phenomena and pariṣispanna means realization of true nature of phenomena (environmental fact) as mere representation of consciousness. Thus according the above factors Yogācāra viññānavavadins’ attitudes toward the environmental fact is, that every phenomenon is a mere concept created in the mind itself. Through this teaching they emphasized nonsubstantiality of the individual and non-substantiality of elements. Therefore they are known as Dharmavadins.