Thursday, April 9, 2026
, "මිනිසුන් තුලින් ලෝකය දුටුවෙමි" - ඉවක් අනුව වන ලෝකය දැකීමක්.
Wednesday, April 1, 2026
ලංකාවේ විශ්ව විද්යාල දක්ෂයන්ට බයද ?
ලංකාවේ විශ්ව විද්යාල දක්ෂයන්ට බයද කියන ප්රශ්නය වැදගත්. ලෝකයේ විශ්ව විද්යාල වර්ගීකරණයේදී ලංකාවේ විශ්ව විද්යාල මුල් 1500 අතරේ වත් නෑ. නමුත් ඉතියෝපියාවේ Addis Ababa University සහ උගන්ඩාවේ Makerere විශ්ව විද්යාලයත් ලංකාවේ විශ්ව විද්යාල වලට වඩා ඉදිරියෙන් ඉන්නේ. මේකට හේතුව මොකක්ද ? විශ්ව විද්යාල ආචාර්යවරු ලෙස බඳවා ගැනීමේදී තමන් ගේ ගජයන් , ඇඳන් උඩට ආපු ලියන්ට ප්රමුඛතාව දීපු නිසාද ? දක්ෂයන් කපලා දමපු නිසාද ?
ලංකාවේ විශ්ව විද්යාල දක්ෂයන්ට බය ඇයි ? කියන වෛද්ය ගාමිනී විතාන විසින් ලියූ ලිපිය මෑතකදී කියවූවා. මෙය පල වුනේ ලංකා වෙබ් අඩවියේ. ඔහු කියනවා ................ පසුගිය වසරේ ලන්ඩන් විශ්ව විද්යාලයෙන් මනෝ විද්යාව සඳහා ආචාර්ය උපාධියක් ලත් ශ්රී ලාංකික කාන්තාවක් කොලඹ විශ්ව විද්යාලයේ මනෝ විද්යා අංශයේ සේවය කිරීම සඳහා කැමැත්ත ප්රකාශ කොට අයදුම්පතක් කොලඹ විශ්ව විද්යාලයේ මනෝ විද්යා අංශය වෙත යොමු කලාය. කොලඹ විශ්ව විද්යාලයේ මනෝ විද්යා අංශයේ බලධාරීන් මේ කාන්තාව ගේ සුදුසුකම් වලට බියවූ අතර ඇයට විශ්ව විද්යාලයේ සේවය කිරීම සඳහා ඉඩක් ලබා දුන්නේ නැත. පසුව සොයා බැලීමේදී හෙළි වූයේ කොලඹ විශ්ව විද්යාලයේ මනෝ විද්යා අංශයේ මහාචාර්යවරිය වන xxxxxxxx විසින් මේ කාන්තාව ගේ අයදුම්පත ඉවත් කොට ඇති බවයි. හේතුව පැහැදිලිය. මහාචාර්යවරිය වන xxxxxx ට මනෝ විද්යාව පිලිබඳ ඇත්තේ ඉන්දියාවේ එතරම් ප්රකට සහ ගුණාත්මක නොවන විශ්ව විද්යාලයකින් ගත් උපාධියකි. ඉහල ගුණාත්මක භාවයක් තිබෙන ලන්ඩන් විශ්ව විද්යාලයෙන් මනෝ විද්යා උපාධියක් තිබෙන දක්ෂයෙකුට ඇය බිය වූවාය. ඉන්පසු ඇය තම අයදුම්පත යොමු කලේ පේරාදෙනිය විශ්ව විද්යාලයේ මනෝ විද්යා අංශයටය. කොලඹ විශ්ව විද්යාලය පමණක් නොව පේරාදෙනිය විශ්ව විද්යාලයේ මනෝ විද්යා අංශයේ කතිකාචාර්යවරු වරු පවා ලන්ඩන් විශ්ව විද්යාලයෙන් ආචාර්ය උපාධියක් ලත් තැනැත්තියකට ඉඩ දීමට බිය වූහ. මොවුන් දක්ෂයන් පිටු දැක තමන්ට තර්ජනයක් නොවන පිරිසගෙන් තම අධ්යන අංශය පුරවා ගැනීම සිදු කරන්නේ තමන් ගේ නොහැකියාව ලෝකයට ප්රදර්ශනය වීම වැලකීමටය. කෙසේ නමුත් ශ්රි ලංකා විශ්ව විද්යාල වලට ආභරණයක් විය හැකිව තිබූ උගත් අන්තර්ජාතික කුසලතා වලින් යුතු චරිතයක් පුස්සන් ගේ බිය නිසා ලංකාවට අහිමි වූ අතර , ලංකාවේ ප්රධාන විශ්ව විද්යාල දෙක බිය වූ සහ ප්රතික්ශේප කල ලන්ඩන් විශ්ව විද්යාලයෙන් උසස් අධ්යාපනය නිම කල කාන්තාව ඕස්ට්රේලියාවේ විශ්ව විද්යාලයක් විසින් සාදරෙන් පිලිගනු ලැබූ අතර ඇය දැන් ඕස්ට්රේලියාවේ විශ්ව විද්යාලයක සේවය කරන්නීය. (ලංකාවේ විශ්ව විද්යාල දක්ෂයන්ට බය ඇයි ? වෛද්ය ගාමිනී විතාන Lanka Web)
මේ තවත් කතන් දරයක් මෙය සිදු වන්නේ 1970 දශකයේදී ......දශක ගනනකට ඉහතදී ඉන්ජිනේරු විද්යාව ඉගන ගන්න කීර්ති ජයමාන්න කියලා සිසුවෙක් සෝවියට් දේශයේ ලුමුම්බා විශ්ව විද්යාලයට එනවා. එහිදී ඔහු plasma fusion පිලිබඳ පරියේෂණ ලිපියක් ලියනවා. විශ්ව විද්යාලයේ මහාචාර්යවරු මේක කියවලා පුදුම වෙනවා. ඒ කාලේ මේක ප්රචලිත විශයක් නොවෙයි. ඔවුන් හිතනවා මේ සිසුවා බොරුවක් කලා කාගෙන් හරි ලිපියක් බා ගත්තා කියලා. ඔවුන් මේ සිසුවා ඉන්ටවිව් කරලා ප්රශ්න අහනවා ඔහු ඉතා සාර්ථකව පිලිතුරු දෙනවා. සති කීපයකින් සෝවියට් ඇටමික් විද්යාඥයෝ කීප දෙනෙක් ඇවිත් ඔහු ගෙන් ප්රශ්න කරනවා. ඔහු ඉතා නිවැරදිව ඔවුන්ට පිලිතුරු දෙනවා. ඉන් පසුව මේ සෝවියට් ඇටමික් විද්යාඥයෝ මේ සිසුවාව ඔවුන් ගේ පරමාණු බේස් එකකට ගෙනියනවා. ඔහු සෝවියට් ඇටමික් විද්යාඥයෝ එක්ක වැඩ කරනවා. උපාධිය නිම කිරීමෙන් පසු සෝවියට් ඇටමික් ඇකඩමික්ස්ලා ඔහු ගෙන් ඉල්ලීමක් කරනවා සෝවියට් දේශයේ නතර වෙලා ඔවුන් ගේ ඇටමික් බේස් වල වැඩ කරන්න , රිසච් කරන්න කියලා ලොකු පඩියකුත් එක්ක. ඒත් ඔහුට ඕනේ ලංකාවට සේවයක් කරන්න. ඔහු ලංකාවට එනවා. ලංකාවේ විශ්ව විද්යාල වලට යනවා. කිසිවෙකු ඔහුව ගන්නේ නෑ. ( ඒ කාලේ ඇටමික් එනර්ජි ගැන ලංකාවේ විශ්ව විද්යාල වලට ලොකු දැණුුමක් නොතිබීම නිසාත් ඔහුව ප්රත්ක්ශේප කරන්න හේතු වෙන්න ඇති) ඉන් පසු ඔහු තමන් ගේ සහතික එක්ක ශ්රී ලංකා ඇටමික් ඒජන්සි එකට යනවා. එහි ආචාර්ය xxxxxxxx හමු වෙනවා. ආචාර්ය xxxxxxxx , කීර්ති ජයමාන්න ගේ කොලිෆිකේශන් සහ දැණුමට බය වෙනවා. ඒ නිසා ඔහුව බඳවා ගන්නේ නෑ. කීර්ති ජයමාන්න ලංකාවේ සුලු සුලු රැකියා කර කර ඉන්නවා. ඒ අතර මිතුරෙක් කියනවා කැනේඩියන් එම්බසි එකට යන්න කියලා. ඔහු තම සහතික අරගෙන කැනේඩියන් එම්බසි එකට ගිහින් එහි නිලධාරියෙක් හමු වෙනවා. මේ නිලධාරිය පැය දෙක තුනක් ඔහු සමග කතා කරලා තව සති 3 එන්න කියනවා. කීර්ති ජයමාන්න ආපසු එම බසියට යන විට කැනේඩියන් ඇටමික් විද්යාඥයෝ කීප දෙනෙක් ඇවිල්ලා . ඔවුන් කීර්ති ජයමාන්න එක්ක කතා කරනවා . හවස් වෙන කොට කියනවා සියල්ල රෙඩි කැනඩාවට යන්න සූදානම් වෙන්න කියලා. කීර්ති ජයමාන්න කැනඩාවට යනවා. කැනේඩියන් ඇටමික් ඒජන්සිය ඔහුට වැන්කුවර් වල ලොකු පරමාණු පරියේශනාගාරයක ඉහල තනතුරක් දෙනවා. ඔහු එහි දශක ගනනාවක් සේවය කරලා විශ්රාම යනවා.
කීර්ති ජයමාන්න ගේ දැණුමට සහ කොලිෆිකේශන් වලට බය වෙච්ච ලංකාවේ පරමාණු ඒජන්සියේ ආචාර්ය xxxxxxxx තමන් ගේ ක්ශේත්රයේ කිසිවක් කර ගන්න බැරි ලොසෙක් වෙලා අන්තිමේදී මෝහනය පැත්තට යොමු වෙලා මානසික රෝගීන් මෝහනය කරනවා. අනූව දශකයේ විතර ආචාර්ය xxxxxxxx තමන් ලමයෙක් මෝහනය කරා එයා තමන් ගිය ආත්මයේ විජය කුමාරතුංග කිව්වා කියලා විහිළු කතා පත්තර වලට ලියනවා. ඔහු චන්ද්රිකා හමු වෙලා මේ බව කියන්න උත්සහ ගන්නවා. ඒත් චන්ද්රිකාට මේවා බොරු බව තේරිලා ආචාර්ය xxxxxxxx ඇපොයිමන්ට් එකක් දෙන්නේ නෑ.
මේ කතා වලින් පෙනී යන්නේ අපේ ඇකඩමියාව දක්ෂයන්ට තියන බය , තමන් පිලිබඳව තියන ඉන්සෙකියුරිටි නිසා ඔවුන් දක්ෂයන්ව එලවා දානවා. අවසාන ප්රතිඑලය වෙන්නේ ජෝකර්ලා රන් කරන විශ්ව විද්යාල සහ විශ්ව විද්යාල කොලිටි අඩු වීම.
Monday, March 30, 2026
The Impact of Combat Trauma on Violence and Criminal Behaviour
Dr. Ruwan M Jayatunge, M.D. PhD
The prolonged
30-year armed conflict in Sri Lanka has left many military veterans and former
members of the LTTE grappling with post-traumatic stress disorder (PTSD). Many
individuals suffering from PTSD remain undiagnosed and without treatment. The
individuals affected by the conflict carry deep psychological wounds and
haunting memories of war-related violence. There is a tendency for these PTSD
victims to engage in violent acts.
Police reports suggest that former soldiers and some ex-members of the LTTE are involved in criminal activities and exhibit social aggression. The involvement of former military personnel, especially deserters, in criminal activities poses a considerable security threat. Authorities have observed that individuals with military training who exit the armed forces are often targeted by organized crime groups for participation in serious offences. A notable number of these individuals engage in drug-related crimes, further complicating the nation's security landscape.
As of April 2025, Sri Lankan authorities report the arrest of approximately 1,700 individuals who deserted the military and became involved in organized crime (Balasuriya, 2025). A significant number of these individuals are likely suffering from combat-related PTSD. The increase in violent behaviour and criminal activities among former combatants presents a serious threat to civil society. Therefore, it is crucial to take immediate measures to mitigate the violence and criminality linked to these ex-combatants.
Research has consistently demonstrated a significant link between
Post-Traumatic Stress Disorder (PTSD) and aggressive behaviour (Blakey et
al.,2018). According to Orth & Wieland (2006), individuals suffering from
PTSD often experience heightened emotional responses, which can manifest as
irritability, anger, and impulsive actions. The stress and anxiety associated
with PTSD can exacerbate feelings of frustration and helplessness, further
contributing to aggressive outbursts (Saffari et al., 2021).
According to Taylor and team (2020), combat veterans with PTSD face a roughly 60% higher risk of justice-system involvement. Soldiers experiencing combat trauma often face significant challenges in adjusting to civilian life. The shift from a highly structured military setting to the unpredictability of civilian life can foster feelings of isolation and disillusionment. The psychological wounds inflicted by their experiences can hinder their ability to function effectively within society. Moreover, the lack of sufficient support systems and rehabilitation programs intensifies these difficulties, sometimes driving individuals toward illicit activities as a means of coping and survival.
Research has shown that military veterans of the Vietnam War often experienced post-traumatic stress disorder (PTSD), which contributed to their involvement in violent and criminal behaviors (Beckham et al.,1997). One alarming case study is that of Andrew Brannan, a highly decorated Vietnam veteran who received the Bronze Star. He struggled with combat-related PTSD and was charged with the murder of a police officer in 1998. Ultimately, Brannan was executed in 2015 for his crime.
Some Soviet veterans who served in Afghanistan and experienced Afghan Syndrome, a form of PTSD, upon their return to the Soviet Union, found themselves drawn into organized crime and criminal gangs. This transition was often a response to the psychological trauma they faced, as they struggled to reintegrate into society and cope with their experiences (Schuck, 2020).
Valery Radshchikov, a former Soviet veteran of the Afghan War, was a highly decorated paratrooper who tragically lost both legs in a landmine explosion during the conflict. After returning to the Soviet Union, he became involved in criminal activities, ultimately leading a gang that orchestrated a remote-controlled bombing at the Kotlyakovskoye Cemetery in Moscow on November 10, 1996, resulting in the deaths of 14 individuals.
According to Elbogen and colleagues (2010) Some U.S. soldiers who served in Iraq and Afghanistan have experienced post-traumatic stress disorder (PTSD), which has led to their involvement in violent crimes. A particularly harrowing case is that of Staff Sergeant Robert Bales, who, after being diagnosed with PTSD and a traumatic brain injury, perpetrated a horrific act by killing 16 Afghan civilians, including many women and children, while they slept in Kandahar, Afghanistan.
Research indicates that Sri Lankan war veterans suffering from post-traumatic stress disorder (PTSD) may exhibit a propensity for violent behavior and criminal activities (Jayatunge, 2013). A specific case example may provide valuable insights into this issue.
Rathnayaka Mudiyanselage Jinadasa, known as Army Jine, was a courageous soldier in the Sri Lanka Commando unit, recognized for his remarkable combat abilities. However, the psychological toll of combat led to significant behavioral issues, resulting in disciplinary charges against him. Subsequently, Jine went absent without leave (AWOL) and engaged in a series of serious crimes, including highway robberies, murders, and rapes, while evading law enforcement by utilizing survival skills he had acquired. Reports indicate that he was responsible for nearly 27 rapes during his time on the run. His criminal activities came to an end in 2003 when he was fatally shot by police. There is substantial evidence suggesting that Army Jine suffered from post-traumatic stress disorder (PTSD) related to his military service.
Research into the factors that lead some war veterans with PTSD to engage in violent and criminal behavior has identified several key theories. One prominent explanation is the impact of trauma on emotional regulation, which can result in heightened aggression and impulsivity (Miles et al., 2015). Additionally, social and environmental influences, such as isolation and lack of support, may exacerbate these tendencies, pushing veterans towards maladaptive coping mechanisms (Elbogen et al., 2014). Furthermore, the interplay between PTSD symptoms, such as hyperarousal and re-experiencing traumatic events, can create a cycle of violence as individuals struggle to manage their distress (Chemtob et al.,1997). Exposure to trauma and its subsequent reenactment can lead military veterans with war-related psychological issues to engage in violent behavior (Van der Kolk, 1989). Understanding these theories is crucial for developing effective interventions and support systems for affected veterans.
Preventing veterans with PTSD from resorting to violent or criminal behavior is a vital concern that necessitates a comprehensive strategy. Tailored treatment and rehabilitation programs are essential to address the specific experiences and challenges these individuals face. This approach should include extensive mental health services that combine medication with proven psychological therapies, such as cognitive-behavioural therapy (CBT) and exposure therapy, both of which have demonstrated effectiveness in reducing PTSD symptoms (Watkins et al., 2018). Additionally, Eye Movement Desensitization and Reprocessing (EMDR) has also proven to be highly effective for veterans suffering from PTSD (Hurley, 2018).
Additionally, integrating support systems that involve family members and peer support groups can foster a sense of community and understanding, which is essential for recovery (Hundt et al.,2015). Furthermore, vocational training and employment assistance can provide veterans with a sense of purpose and stability, reducing the likelihood of resorting to negative coping mechanisms Davis (et al.,2018). It is also vital to ensure that these programs are accessible and culturally competent, recognizing the diverse backgrounds and needs of veterans. By implementing a holistic approach that combines psychological support, social reintegration, and practical skills development, we can significantly improve the outcomes for veterans struggling with PTSD and help them lead fulfilling lives free from violence and criminal behaviour.
References
Balasuriya, D. S. (2025, April 8). 1,700 armed forces deserters arrested in crime crackdown: Minister. Daily Mirror. https://www.dailymirror.lk/breaking-news/1-700-armed-forces-deserters-arrested-in-crime-crackdown-Minister/108-306272
Beckham, J. C., Feldman, M. E., Kirby, A. C., Hertzberg, M. A., & Moore, S. D. (1997). Interpersonal violence and its correlates in Vietnam veterans with chronic posttraumatic stress disorder. Journal of Clinical Psychology, 53(7), 659–669.
Blakey, S. M., Love, H., Lindquist, L., Beckham, J. C., & Elbogen, E. B. (2018). Disentangling the link between posttraumatic stress disorder and violent behavior: Findings from a nationally representative sample. Journal of Consulting and Clinical Psychology, 86(2), 169–178. https://doi.org/10.1037/ccp0000253.
Davis, L. L., Leon, A. C., Vogel-Scibilia, S., Resnick, S. G., Kurz, C. P., & Drake, R. E. (2018). Effect of evidence-based supported employment vs transitional work on outcomes for veterans with posttraumatic stress disorder: A randomized clinical trial. JAMA Psychiatry, 75(4), 316–324. doi.org
Chemtob, C. M., Novaco, R. W., Hamada, R. S., Gross, D. M., & Smith, G. (1997). Anger, hostility, and aggression in combat-related posttraumatic stress disorder: Dynamics and interventions. In A. J. Marsella, M. J. Friedman, E. T. Gerrity, & R. M. Scurfield (Eds.), Ethnocultural aspects of posttraumatic stress disorder: Issues, research, and clinical applications (pp. 319–347). American Psychological Association. doi.org
Elbogen, E. B., Johnson, S. C., Wagner, H. R., Newton, V. M., & Beckham, J. C. (2014). Protective factors and risk modification of violence in Iraq and Afghanistan war veterans. Journal of Clinical Psychiatry, 75(11), e1189–e1196. doi.org
Elbogen, E. B., Fuller, S., Johnson, S. C., Brooks, S., Kinneer, P., & Moore, S. D. (2010). Improving risk assessment of violence among military veterans: An evidence-based approach for clinical practice. Journal of Clinical Psychiatry, 71(9), 1154–1160. doi.org.
Hundt, N. E., Robinson, A., Arney, J., Stanley, M. A., & Cully, J. A. (2015). "It made me realize I wasn't alone": A qualitative study of peer support for veterans with PTSD. Psychological Services, 12(4), 430–438. doi.org
Hurley, E. C. (2018). Effective treatment of veterans with PTSD: Comparison between intensive daily and weekly EMDR approaches. Frontiers in Psychology, 9, 1458. doi.org
Jayatunge, R. M. (2013). Shell shock to Palali syndrome: PTSD Sri Lankan experience. Sarasavi Publishers.
Miles, S. R., Menefee, D. S., Wanner, J., Thompson, K. E., & Young-Xu, Y. (2015). The relationship between emotion dysregulation and impulsive aggression in a military veteran sample. Journal of Anxiety Disorders, 30, 139–144. doi.org
Orth, U., & Wieland, E. (2006). Anger, hostility, and posttraumatic stress disorder in trauma-exposed adults: A meta-analysis. Journal of Consulting and Clinical Psychology, 74(4), 698–706. https://doi.org/10.1037/0022-006X.74.4.698.
Saffari, M., Lin, C.-Y., Koenig, H. G., O’Garo, K.-G. N., Broström, A., & Pakpour, A. H. (2021). Mediating role of anxiety and depression in the relationship between PTSD and aggression. Journal of Loss and Trauma, 26(1), 74–91. doi.org.
Schuck, E. (2020). Combat Brotherhood: Disabled Soviet-Afghan War Veterans, Traumatic Masculinity and the Mafia State (Doctoral dissertation). This work specifically examines how traumatized veterans became the foundation for criminal organizations in the 1990s.
Taylor, E. N., Timko, C., Nash, A., Owens, M. D., Harris, A. H., & Finlay, A. K. (2020). Posttraumatic stress disorder and justice involvement among military veterans: A systematic review and meta-analysis. Journal of Traumatic Stress, 33(5), 804–812. doi.org
Van der Kolk, B. A. (1989). The compulsion to repeat the trauma: Re-enactment, revictimization, and masochism. Psychiatric Clinics of North America, 12(2), 389–411.
Watkins, L. E., Sprang, K. R., & Rothbaum, B. O. (2018). Posttraumatic stress disorder: Review of evidence-based treatment protocols. Expert Review of Neurotherapeutics, 18(10), 767–780. doi.org
Tuesday, March 24, 2026
ෆීලික්ස් ආර්. ඩයස් බණ්ඩාරනායක
ෆීලික්ස් ආර්. ඩයස් බණ්ඩාරනායක කියන්නේ අපේ දේශපාලන විශ්ලේෂකයෝ සමාජ විද්යාඥයෝ අධ්යනය නොකරපු චරිතයක්. ෆීලික්ස් කියන්නේ ප්රභූ දේශපාලකයෙක්. ඔහු ඉංග්රීසියෙන් දුන්න ඉන්ටවිව් එකක් බැලවා. අන්තිම වසර 30 ඇතුලත අපේ පාර්ලිමේන්තුවේ හිටපු කිසිම කෙනෙකුට ඒ විදියට චතුර ලෙස තර්කානුකූලව කතා කරන්න බෑ. බුද්ධිමත් අනාගතය දුටු දේශපාලකයෙක්. බොරු රඟපෑම් කලේ නැති නිසා පීඩිත පන්තියේ ජනයා අතර ජනප්රිය උනේ නෑ. නිදහස් වෙලඳ කලාප බිහි කරන්න සැලැස්ම ඔහු තුල තිබ්බා. නමුත් එන් එම් ලා ඒවාට පොල්ල දැම්මා. හොරකම් කලේ නෑ. ඒ වගේම සිරිමව බැක් කරන්න ෆීලික්ස් ඩයස් වගේ ඇල්ෆා මේල් කෙනෙක් හිටියා. 71 කැරැල්ල කුඩු පට්ටම් කරන්නේ ෆීලික්ස් ඩයස්. නිර්දය චරිතයක්. නමුත් දෙබිඩි චරිතයක් නෙවෙයි.
කැසබියන්කා සහ අන්ධ කීකරුකම
ළමා කාලයේදී විශේෂයෙන් පෙර පාසලේදී අපට වැඩිහිටියන්ට කීකරු වීම පිලිබඳව කියා දෙනු ලැබීය. ඒ සඳහා ගුරුවරියන් බොහෝ විට යොදා ගත්තේ කැසබියන්කාගේ කතාවයි.
කැසබියන්කා ගේ පියා නැව්පතියෙකු විය. වරක් කැසබියන්කා පියා සමග සමුද්ර ගමනක යෙදුනේය. හදිසියේම නැවේ ගින්නක් හට ගත් අතර පියා ඔහුට නැවේ ඉහල ඩෙක් තට්ටුවේ රැඳී ඉන්නට නියෝග කොට ගින්න නිවීම සඳහා පහත මාලයට ගියේය. නැවේ ගින්නෙන් පියා සහ කාර්යමණ්ඩලය මිය යන ලදි. ගින්න තව තවත් පැතිරුනි. පියාගේ නියෝගය නිසා නැවේ ඉහල ඩෙක් තට්ටුවෙන් කැසබියන්කා ඉවත් වූයේ නැත. ගින්න නැවේ ඉහල ඩෙක් තට්ටුවටද ආවේය. පියාගේ නියෝගය නිසා කැසබියන්කා පැන දිව්වේද නැත. අවසානයේදී කැසබියන්කා ගින්නට ගොදුරු විය.
මේ කතාව වැඩිහිටියන් අපට කියන ලද්දේ කීකරුකම සඳහා උදාහරණක් ලෙසිනි . එසේම ඔවුන් කැසබියන්කා වීරත්වයට නං වන ලදි. එහෙත් මේ කතාව ඇසීමේදී මට කැසබියන්කා අන්ධ ලෙසින් වැඩිහිටි නියෝග පිලිපැද ඇති බවක් හැඟුනි. ගින්න වර්ධනය වෙත්ම කැසබියන්කා ජීවිතාරක්ෂක බෝට්ටුවක් කරා පලා නොගියේ මන්ද ? කියා මට ඒ කාලයේ සිතුනි.
"Casabianca" is a poem by the English poet Felicia Dorothea Hemans, first published in The Monthly Magazine, Vol 2, August 1826
Monday, March 23, 2026
The Afghan Affair
I was
enjoying a cup of coffee while conversing with Sarlashed and Sithara, two young
female medical students from Afghanistan. As we spoke, an Afghan student passed
by and cast a disapproving glance at the girls, who were freely engaging with
me without head coverings. Sarlashed, a westernized Afghan who spent her
childhood in West Germany, expressed her disdain for the fundamentalist Islamic
regime in her home country. She lit a cigarette from her Rothmans packet and
remarked on the uncertain future of Afghanistan, declaring her intention not to
return after completing her medical degree, as she plans to migrate to the
West.
It was
1986, and the Soviet troops were in Afghanistan. As we heard, the Soviet troops
were facing a dire situation there. Afghans are born warriors, and even the
British army could not defeat them. In the film Rambo 3, a line captures the
fierce and combative reputation of Afghans, stating, "May God deliver us
from the venom of the cobra, the teeth of the tiger, and the vengeance of the
Afghan." During my time at the Vinnitsa medical faculty in Ukraine, I
encountered around 25 Afghan students, some of whom had fought against the
Mujahedin. One student, Abed, shared with me the tragic story of how the
Mujahedin killed two of his brothers for their collaboration with Russian
soldiers.
Horashid
Aga Safi was an Afghan female student, and we frequently crossed paths at the
faculty. Her father held a senior position in the Afghan Army, and her family
lived in Kandahar, where they endured a devastating rocket attack that nearly
destroyed their home. She shared extensive
insights into Afghan culture, cuisine, and the contrasting lifestyles found in
urban areas versus remote, underdeveloped mountain regions. Additionally, I
became aware of the societal position of women in Afghanistan, where
patriarchal norms often restrict their rights and freedoms under the guise of
religious beliefs.
It
became evident to me that many Afghan students harboured a strong dislike for
the Soviet troops occupying their country, with some even secretly admiring the
combat prowess of the Mujahedin. Horashid recounted an incident where an Afghan
military officer covertly shared intelligence with the Mujahedin, enabling them
to ambush a Soviet convoy. Much like the U.S. soldiers in Vietnam, the Soviets
found themselves up against a cunning and elusive enemy in the rugged Afghan
mountains.
Several
Soviet films, including the 1991 production Afghan Breakdown featuring Italian
actor Michele Placido and The 9th Company, depicted the realities of the
Soviet-Afghan conflict. Official figures released by the Soviet Union towards
the war's conclusion indicated 13,310 fatalities, 35,478 injuries, and 311
individuals classified as missing in action.
During
the nine-year conflict in Afghanistan from 1979 to 1989, an estimated 620,000
to 750,000 Soviet troops were deployed. Among the medical students in my
faculty, a few had firsthand experience in the Afghan war. In my first year, I
shared living quarters with two Soviet medical students who had served there. Sergi
(Sergei), who was wounded during his service, frequently expressed his
struggles with back pain, while Victor exhibited signs of psychological
distress stemming from his experiences in the war. Sergi seldom discussed his
experiences during the war in Afghanistan and often expressed a reluctance to
engage in conversations about that period.
Victor's
transformation after returning from Afghanistan was strikingly evident to his
family and friends. Having faced intense combat in Kandahar against the
Mujahedin rebels, he suffered a concussion, which severely impacted his ability
to focus on his studies, leading to failing grades. As a young student, I was
passionate about rock and heavy metal music, often playing tracks from bands
like AC/DC, Whitesnake, Black Sabbath, Deep Purple and Metallica. However,
Victor became increasingly agitated by the loud sounds, frequently requesting
that I turn off the music, revealing his sensitivity to noise.
His
temper flared easily, and he often found himself in conflicts. On two
occasions, I found myself in physical confrontations with him. Sergi
consistently acted as a mediator, stepping in whenever tensions rose. As I noticed sleep eluded him, plagued by
nightmares. Victor resorted to consuming large amounts of vodka at dinner
before seeking solace in sleep, further deteriorating his health. He rarely
spoke of his experiences in Afghanistan, but one winter evening, while sharing
a cup of Ceylon tea, he mentioned Chefeer, a drink soldiers made in the army.
He explained that during his time in Afghanistan, they often consumed this
concentrated Georgian tea, which provided a much-needed boost to combat the
isolation felt in the Afghan mountains. For almost a year, I shared a room with
Victor, which proved to be quite challenging for me. Fortunately, by the third
year, I was able to separate from him.
During
the Soviet-Afghan War, the United States provided support to the Mujahedin by
supplying financial aid and military equipment, including Stinger missiles.
Sylvester Stallone dedicated his film Rambo III to the gallant people of
Afghanistan (Mujahedin fighters?).
Following the September 11 attacks, President George W. Bush deployed
American troops to Afghanistan, where they encountered Mujahedin fighters once
again. In 2006, I spoke with a U.S. Marine at Colmery-O'Neil Veterans'
Administration Medical Center in Kansas, who remarked that the Russians had
been effectively managing the situation before the U.S. intervened, suggesting
that the current challenges were a consequence of that disruption. His
observation held a degree of truth, reflecting the complex legacy of foreign
involvement in Afghanistan.
In
2009, I encountered an intriguing individual named Mirwise from Afghanistan at
a Tim Hortons coffee shop in Toronto. Recently arrived in Canada, he was
employed as a baker at the establishment. Mirwise had picked up many Russian
words during his time in Afghanistan, primarily from interactions with Russian
soldiers. However, most of the vocabulary he acquired consisted of profanities.
His words prompted an uncontrollable fit of laughter from me.
I often
ponder the reasons behind the stagnation of Afghan society in the realms of
science and technology. In my opinion, the regression of Afghan
society in the realms of science and technology can be attributed to several factors,
including decades of relentless conflict and political turmoil. The influence
of radical ideologies has further marginalized women, hindering their access to
education and opportunities. Additionally, a pervasive sense of xenophobia has
contributed to an environment that stifles innovation and progress, ultimately
impeding the country's development in these critical areas.
In
2024, I had the honor of delivering a lecture on the psychological management
of work-related stress to a group of Afghan doctors. This initiative was
coordinated by Captain Sumedha Mirihana from the MLTC International. During my
discussions with these doctors, I had the opportunity to exchange perspectives
on the Taliban government and address various human rights concerns. It
appeared to me that the Afghan Taliban is attempting to engage with the
international community through initiatives such as cricket and other outreach
efforts.
Afghanistan
boasts a striking and diverse beauty, encompassing dramatic mountain
landscapes, high-altitude lakes, and a rich historical heritage. Afghan society
is built on strong community bonds and deeply held values, including
exceptional hospitality, unwavering family loyalty, and personal honor.
However, this vibrant nation currently endures a "fragile peace"
rather than genuine stability, hampered by severe humanitarian crises,
pervasive human rights issues, and governance challenges.
Dr. Ruwan M Jayatunge
Tuesday, March 17, 2026
Buddhist Jātaka Tales and Oedipal Themes
The Buddhist Jātaka tales represent a substantial collection of folklore, consisting of 547 poems. Archaeological and literary evidence suggests that these stories were compiled between the 3rd Century B.C. and the 5th Century A.D. As noted by Professor Rhys Davids, the Jātaka tales are among the oldest fables known to us. Jātaka Tales provide deep insights into the human mind, analyzing behavior through a "case method" long before modern Western psychology (Harischandra, 1998).
It is noteworthy that the Buddhist Jātaka tales explore themes of father-son conflict and the Oedipal complex (Jayatunge, 2015). These narratives explore into the complexities of familial relationships, highlighting the struggles and tensions that can arise between generations.
The Oedipus
complex consists of a configuration of conscious and unconscious desires,
affects (love, hate, jealousy, rivalry, admiration, guilt), fantasies,
prohibitions, but also relationships and identifications between a child and
his parents, mother and father. It involves two forms, positive and negative:
the positive one consists of a son's incestuous desires for his mother, a
hostile desire for death, and jealousy and rivalry towards his father. While
the negative one consists of a homosexual desire for his father, it also
includes a feeling of admiration and a feeling of rivalry, jealousy, and
hostile impulses towards his mother. This Oedipus complex should evolve due to
the castration threat towards its dissolution and the process of a double
identification, male and female, with the parents; for the son, the male
identification would be predominant, while for the daughter, the female one
would be predominant. Both these identifications will form the core of the
child's superego as the heir of the Oedipus complex and the castration threat.
In Totem and Taboo, Freud
argued that this complex was universal, suggesting a shared and
psychological blueprint for all humans, regardless of culture. The Oedipus
complex is found in ancient fables and myths across many cultures.
The Oedipus complex, a concept originating from Freudian psychoanalysis, can be observed in various narratives within the Buddhist Jātaka Tales. These tales often explore complex familial relationships and the psychological struggles of individuals, mirroring the themes of desire, conflict, and resolution found in the Oedipus complex. In several Jātaka stories, characters grapple with their relationships to parental figures, revealing deep-seated emotions and conflicts that resonate with the essence of the Oedipus complex.
In the Asilakkhana Jataka, (in Buddhist Jātaka tales), also known as Jataka 126, the narrative unfolds with the birth of a prince, whose arrival is met with foreboding predictions from a seer. The prognosticator ominously foretells that this young royal will one day become a formidable rival to his father, the reigning king. This prophecy instills a deep-seated fear in the king, prompting him to take drastic measures to isolate the prince from any potential threats to his rule. As the story progresses, the prince, driven by ambition and the desire for power, ultimately resorts to treachery, plotting to assassinate his father in a bid to seize the throne. Complicating the dynamics further, the queen, who serves as a maternal figure to the prince, becomes entangled in this web of conflict, highlighting the intricate relationships and moral dilemmas that arise from the pursuit of power and the fear of rivalry within a royal lineage.
The Asilakkhana Jataka and the story of Oedipus Rex share intriguing thematic similarities, particularly in their exploration of fate, identity, and the consequences of one's actions. In both narratives, the protagonists are confronted with prophecies that dictate their destinies, leading them to a tragic realization of their circumstances. The Asilakkhana Jataka and the story of Oedipus Rex share a fascinating historical connection. However, there is no consensus among historians that they share a common historical origin.
Ethologists and evolutionary psychologists (like Edward O. Wilson) note that in many social species, the "Oedipal" dynamic is a literal reality of survival (Wilson, 1975). In many monkey species, young males must eventually challenge the dominant "alpha" (often their father) to gain status and reproductive access to females (De Waal, 1982).
The Thayo Darma Jātakaya, part of the Buddhist Jātaka Tales, explores themes reminiscent of the Oedipal complex within a monkey kingdom. This story narrates a poignant tale of conflict between a father and his son, set against the backdrop of a jungle kingdom ruled by a tyrannical monkey king. This father, driven by a fear of potential threats to his authority, resorts to a brutal practice of mutilating the genitals of male infant monkeys, thereby ensuring that no rival can emerge to challenge his reign. In a further display of dominance, he hoards all the female monkeys for himself, rendering other males impotent and effectively eliminating competition (castration by the father responding to the son’s wish for the father's death).
However, one male infant monkey manages to escape this grim fate, finding refuge in a secluded part of the jungle where he is nurtured by his mother, who secretly provides for him. This bond fosters a deep emotional attachment, leading the young monkey to harbor resentment towards his father for the cruel actions taken against his kind. As he matures into a formidable adult, the son emerges from his hidden sanctuary, emboldened by his mother's love and his own desire for justice. In a climactic confrontation, he challenges his father, ultimately overcoming him in a fierce battle, and ascends to the throne as the new king, symbolizing the triumph of resilience and the quest for rightful leadership.
The Thayo Darma
Jātakaya can be considered a powerful symbolic narrative of human behavior,
specifically focusing on the psychology of jealousy, fear of displacement, and
the destructive nature of power. While the Western Freudian model focuses on
the son’s desire to displace the father, this Jātaka story expresses the
projection of the son's fear of castration, which is a father’s threat as a
punishment for both desires, incestuous with the mother and the death of the
father.
Sri Lankan anthropologist Gananath Obeyesekere posits that
within the Buddhist framework, the Oedipal conflict is frequently resolved when
a son chooses to become a monk. This decision to embrace celibacy and renounce
familial ties allows the son to symbolically sever his connections to his
family role, effectively alleviating the rivalry with the father and the
longing for the mother without resorting to physical confrontation
(Obeyesekere, 1990).
In the Buddhist Jātaka Tales, the conflict between a son and his father can be reinterpreted as a form of religious virtue. This transformation highlights the potential for personal growth and moral development arising from familial rivalry, suggesting that such struggles may ultimately lead to greater spiritual understanding and enlightenment.
Buddhist Jātaka Tales reinterpret Oedipal desires as expressions of craving and influences from previous lives. These narratives illustrate how such detrimental mental states contribute to a continuous cycle of suffering and unfavorable rebirths.
The primary distinction between the Freudian Oedipal complex and its Buddhist equivalent is found in how each framework addresses the underlying conflict. Freud's theory is characterized by a tragic and inescapable cycle of violence. In contrast, the Buddhist Jātaka narratives view conflict as an opportunity for spiritual growth and renunciation, transforming potential turmoil into a path to enlightenment.
Acknowledgement: Dr. Eric Smadja,
Psychiatrist-psychoanalyst (adults and couples) based in Paris, member of the Société
psychanalytique de Paris, of the International Psychoanalytical Association;
anthropologist, associate member of the American Anthropological Association
and member of the Society for Psychological Anthropology.
References
De Waal, F. (1982). Chimpanzee Politics: Power and Sex among Apes. Jonathan Cape.
Freud, S. (1910). A Special Type of Choice of Object Made by Men. In The Standard Edition of the Complete Psychological Works of Sigmund Freud, Volume XI (1910): Five Lectures on Psycho-Analysis, Leonardo da Vinci and Other Works (pp. 163–176).
Freud, S. (1913/1950). Totem and Taboo: Resemblances between the psychic lives of savages and neurotics (J. Strachey, Trans.). W. W. Norton & Company.
Harischandra, D. V. J. (1998). Psychiatric Aspects of Jataka Stories. Colombo, Sri Lanka.
Jayatunge, R. M. (2015). Psychological Aspects of Buddhist Jātaka Stories. Colombo: S. Godage.
Obeyesekere, G. (1990). The Work of Culture: Symbolic Transformation in Psychoanalysis and Anthropology. University of Chicago Press.
Rhys Davids, T. W. (1880). Buddhist Birth Stories; or, Jātaka Tales. The Oldest Collection of Folklore Extant: Being the Jātakatthavaṇṇanā. London: Trübner & Co. Gutenberg.
Wilson, E. O. (1975). Sociobiology: The New Synthesis. Belknap Press of Harvard University Press.
Sunday, March 15, 2026
Heaven, Hell and the Near-Death Experience
Dr. Ruwan M Jayatunge
During my time working as
an anesthetist in various hospitals, I witnessed patients passing
away in the intensive care units and operating theatres. I also encountered
individuals who had experienced near-death situations and engaged in
conversations with them. Near-Death Experiences (NDEs) have long intrigued me.
The phenomenon raises profound questions about consciousness and the nature of
existence, as individuals recount vivid encounters during moments of clinical
death.
Drawing from these encounters, along with my studies in medical science, psychology, the human brain, and consciousness, I came to a significant realization: When an individual passes away, they typically experience clinical death first, characterized by the cessation of blood circulation and breathing -two essential functions for sustaining life. This state often arises during cardiac arrest, when the heart ceases to beat effectively. If blood circulation is not promptly restored, the brain can begin to incur irreversible damage within approximately 4 to 6 minutes at normal body temperature, ultimately leading to biological death.
During the phase of clinical death, an individual may find their consciousness temporarily trapped within a specific entity. In this state, they lose all perception of time and space, experiencing intense sensations and vivid hallucinations. This mental activity continues until the moment of biological death. Clinical death generally persists for a duration of 4 to 6 minutes before irreversible brain damage or biological death occurs. During this brief period, individuals may experience a profound sense of timelessness, often feeling as though they are immersed in vivid thoughts within their own consciousness. This state is characterized by a complete disconnection from the concepts of time and space.
A person experiencing a near-death event without the burden of depression or anxiety may find themselves floating, surrounded by a serene blue sky and a radiant light, accompanied by a profound sense of peace. In this state, the concept of time becomes irrelevant, as the individual may feel detached from the constraints of clock time. Upon regaining consciousness, they often report a renewed connection to their physical body, having experienced this tranquil floating sensation. Conversely, an individual experiencing a near-death situation while struggling with fear, depression, and anxiety may face unsettling sensations, such as a feeling of burning, and find themselves navigating through a chaotic environment.
Near-death experiences are often marked by vivid hallucinations resulting from
unusual neuronal activity in the brain, typically triggered by oxygen
deprivation. Individuals who undergo these experiences frequently report
sensations such as travelling through a tunnel, feeling weightless, and seeing
a distant light. Additionally, some may perceive their life events as unfolding
rapidly, like a fast-paced film. These phenomena are fundamentally linked to
the irregular functioning of brain neurons.
Imagine a scenario where individuals have transcended the near-death experience
and have actually passed away. Their physical bodies and minds are lifeless,
yet the perceptions they encountered during their near-death experiences remain
intact. In a hypothetical
situation, individuals have moved beyond the near-death experience and have
actually succumbed to death. Their physical forms and cognitive functions are
no longer active, yet the impressions they experienced remain etched in their
minds. This near-death experience imparts a sensation of enduring vivid
perceptions. Moments later, as they pass away, their irregular neural
activities cease. Despite being deceased, the individual feels as though they
are ensnared in an extraordinary realm. The situation feels surreal; the
individual is no longer alive, devoid of any biological components capable of
sensation. However, a near-death experience lasting four to five minutes
solidified his conviction that he is perpetually immersed in the feelings associated
with that moment. This brief neural episode provided him with a sense of
timelessness that continues to resonate within him. This
time-limited neural encounter instilled in him a sense of being perpetually
bound to a single moment.
The nature of the near-death experience can vary significantly based on one's religious beliefs—where a Christian might encounter St. Peter and a Hindu might see Krishna—shaped by the neural pathways influenced by lifelong beliefs. (As a joke, I say atheists might see Ozzy Osbourne). If someone has internalized the notion of being a sinner, they may envision flames, whereas a belief in being virtuous could lead to visions of paradise. It is crucial to understand that these experiences are not mere dreams as we know them but rather profound perceptions that the brain undergoes during the near-death state.
The notion that a person is reborn in a favorable realm after death can be seen
as a perception, just as the idea of descending into hell can also be
interpreted in a similar light. When it is said that the deceased has entered a
divine realm, this aligns with the calm and serene feeling that he experienced
in his near-death moment.
Individuals who adhere to religious beliefs, particularly those that encompass concepts like reincarnation and life after death, may not align with my viewpoint. Nonetheless, I propose a perspective grounded in neuropsychological possibilities. It is essential to regard this suggestion as a potential area for further investigation rather than as a conclusive assertion.
This perception cannot be quantified by our conventional understanding of time; what may feel like mere minutes to an observer could be experienced as a vast, extensive period by the individual undergoing this realization. Thus, while biologically he is dead, the subjective experience of time for him stretches far beyond our clock, transforming those fleeting moments into an eternal sensation. In my view, near-death experiences often lead individuals to perceive that they are transitioning to either heaven or hell.
It is essential to clarify a significant point regarding the nature of consciousness during near-death experiences (NDEs). I do not assert that consciousness persists beyond biological death. Instead, during an NDE, individuals often report a sensation of being in a realm where the conventional understanding of time ceases to exist, leading to a profound disconnection from temporal awareness. Although the actual duration of the NDE may span only four to five minutes before biological death occurs, the individual may perceive this experience as an eternal state, trapped in a vivid illusion. This perception of timelessness is a critical aspect of the NDE, as it creates a false sense of permanence in a place where time is irrelevant. The experience concludes either with the individual’s return to life or upon the occurrence of biological death, underscoring the importance of the time frame during the NDE in shaping the individual's experience of reality.
I encourage contemplation of these ideas through the lenses of quantum physics and neuropsychology, rather than being confined by traditional religious beliefs and myths, and advocate for an independent and critical mindset.
Saturday, March 14, 2026
Living with a Soviet Veteran who fought in Afghanistan
Victor was my medical faculty hostel roommate, and he was drafted while studying at the Vinnytsia National Medical University in Ukraine. He had served two years in Afghanistan to fulfill his international service. Before going to Afghanistan, he was a naive and bright student. He returned from Afghanistan as a changed man with emotional scars.
In 1979, Soviet Premier Leonid Brezhnev decided to send troops to Afghanistan. Although it was a proxy war, the Afghan rebels were deadly. They constantly attacked the Soviet defence positions. First, the regular army went to fight the rebels. Later, young people like Victor were drafted to support the regular troops. Eventually, this conflict came to be known as the “Soviet Union’s Vietnam War." The Soviet war in Afghanistan lasted for nearly nine bloody years.
Many young boys who went to Afghanistan had a dream. This dream was to buy a Japanese TV or a SONY or JVC video deck, which were luxury items under the Soviet Socialist regime. Some boys lost their arms and legs but still managed to bring those luxury items home. When Victor returned after fulfilling his military duties, he brought a sharp audio cassette player. But soon he lost interest and gave it to his cousin.
As his relatives and friends noticed, after Victor returned from Afghanistan, he had changed remarkably. He had met fierce battle in Kandahar with the mujahideen rebels and sustained an injury to his right shoulder. Also, he sustained a concussion. Victor could not concentrate on his studies and started failing exams.
As a young student, I adored rock and heavy metal music. When I played AC/DC (For Those About to Rock), Whitesnake (Silver Nights), Deep Purple (Highway Star), Metallica (The Unforgiven), and Ozzy Osbourne (Crazy Train), Victor became jumpy. He frequently asked me to turn off the music. Then I knew he couldn’t bear loud noises. He had a bad temper. He often became conflictive. Some nights Victor could not sleep, and he had nightmares. During the exam period, this became a problem for both of us. He knew that he was troubling his roommate, and at supper, he used to consume large volumes of Vodka and then go to sleep. So his health was falling apart.
Victor never liked to talk about his Afghan experiences. One day, an unexpected thing occurred. It was a winter night, and we were having dinner. I offered him a cup of Ceylon tea.
“This is nice tea," Victor said. It is ideal to make Chefeer.
What is Chefeer? I asked.
“That is a drink soldiers make in the army. In Afghanistan, we used to drink Chefeer frequently.
Victor said that sometimes the Russian soldiers used to indulge in highly concentrated Georgian tea, which was called "Chefeer." This highly concentrated tannin drink gave them some sort of kick to wash away their isolation in the Afghan mountains.
“It was too tough," he said suddenly. He dropped his fork and looked into my eyes.
”We were fighting Dushmans (the Afghan rebels) in the mountains. They were supported by the US and Pakistan. Some carried M16 machine guns. They killed a lot of Soviets. I saw how our boys died in the Afghan mountains. Every week, they were sending bodies from Kabul to Moscow, Leningrad, or Kyiv.
“But now President Gorbachev says it was a mistake to send Soviet troops to Afghanistan," I interrupted.
Suddenly, Victor became annoyed.
“Hell with Gorbachev, they should have thought of it before sending us to that godforsaken country. Do you know that we lost over 25,000 boys? For what? Who is responsible for those poor souls? You tell me."
Victor became more and more emotional, so I had to divert the conversation. I lived nearly one year with Victor in our hostel room. He disturbed me hugely, but, at the same time, taught me many lessons of the war. His Afghan combat experiences later inspired me to write the novel Ivange Lokaya (Ivan’s World), which was published by the Wijesuriya Publishers. In 2005, I saw Fyodor Bondarchuk's movie 9th Company, a movie about the Soviet War in Afghanistan. According to some film critics, 9th Company was equivalent to Oliver Stone’s famous movie Platoon. After watching the 9th Company, I realized the hardships experienced by young soldiers like Victor in the Afghan mountains.
Dr Ruwan M Jayatunge
Wednesday, March 11, 2026
ජර්මානු හෙදිය ලංකාවේ හෙද සේවය පිලිබඳ කියන කරුණු
ඇයගේ කතාව LINK https://www.facebook.com/share/v/17EwKaNhqv/
Impact of Digital Technology and AI on Mental Health
Impact of Digital Technology and AI on Mental Health
by Dr. Ruwan .M Jayatunge M.D. PhD
Lecture Link :
Impact of Digital Technology and AI on Mental Health-20260224_72204 PM-Tuesday, March 10, 2026
පූටීන් ගේ උදහසට ලක්වූ ගායකයා
සෝවියට් දේශයේ බොහෝ දක්ෂ ගායකයෝ වූහ. මේ ටයිම් මැෂීන් නම් ගීත කණ්ඩායමේ අන්ද්රේ මකරයෝවිච් ගායකයා ගයන ගීයකි. ඔවුන් බීට්ල්ස් කණ්ඩායම මෙන් ගීත ගැයීම ආරම් භ කරන්නේ 1960 ගනන් වලදීය. අන්ද්රේ මකරයෝවිච් යුදෙව් සෝවියට් ජාතිකයෙකි. පූටීන් විසින් යූක්රයීනය ආක්රමණය කිරීම පිලිබඳව ඔහු විරෝධතාව පල කලේය. එම නිසා ඔහු විදෙස් ඒජන්තයෙකු ලෙස ලේබල් කරන ලදි. වර්තමානයේ ඔහු ඊශ්රායලයේ ජීවත් වෙයි.
Машина Времени - Пока горит свеча LINK ; https://www.youtube.com/watch?v=IZTVqQwESRI&list=RDIZTVqQwESRI&start_radio=1
Friday, March 6, 2026
කාමයන් ගෙන් මිදීම
අතීත ඉන්දියාවේ තරුණ තවුසෙක් අසපුවක අනෙකුත් තවුසන් සමග භාවනා කරමින් සිටියා. තරුණ තවුසා භාවනා කළාට ඔහුගේ හිත නොසන්සුන්. කුරුල්ලෙකුගේ මිහිරි නාදයක් උදේට ඇසුනාම ඔහු ඒ කෙරෙහි සිත යොමු කරනවා. මිහිරි නාදය ග්රහණය කර ගන්නවා. මේ නිසා භාවනාව කැඩී යනවා. රාත්රියට තවුසන් නිදා ගත්තේ මුව හම් ඇතිරූ සයනයන් මත. අනෙකුත් තවුසන් සුවසේ නිදද්දී තරුණ තාපසයා නිදි වර්ජිතව කල්පනා කරනවා. ඔහුගේ තවුස්දම හරියට කෙරුනේ නැහැ. නමුත් ඔහු ඒක අනෙක් තාපසයන් දැන ගනී කියලා බය උණා. ඒ නිසා අනෙකුත් තාපසයන් ඉදිරියේ ඉතාම ශාන්තව හැසිරුනා. සිතේ තිබු චංචල භාවය පිටතට පෙන්වුයේ නැහැ.




