විකිරණශීලී ප්රතිකාරය පමාවී පිළිකා රෝගීන් මරුට
වාර්ෂිකව මෙරටින් තයිරොයිඩ් ග්රන්ථිය ආශ්රිත පිළිකා රෝගීන් 500 ත් 600 ත් අතර සංඛ්යාවක් වාර්තා වන අතර ඔවුනට සැත්කමකින් පසු ලබාදීමට නියමිත විකිරණශීලී අයඩින් ප්රතිකාරය පමාවීමෙන් එම රෝගීන්ගෙන් සැලකිය යුතු සංඛ්යාවක් අකාලයේ මියයන බව පිළිකා රෝග විශේෂඥ වෛද්යවරු පවසති.
මෙසේ මියයන තයිරොයිඩ් ග්රන්ථිය ආශ්රිත පිළිකාවන්ගෙන් පෙළෙන රෝගීන්ගේ ජීවිත බේරා ගැනීමේ අරමුණින් එම සෑම පිළිකා රෝගියකුටම සැත්කමින් පසු මසක පමණ කාලයකින් විකිරණශීලී අයඩින් ප්රතිකාරය ලබාදීමේ කඩිනම් වැඩපිළිවෙළක් ක්රියාත්මක කරන ලෙස ඉකුත් අඟහරුවාදා (05 දා) පිළිකා රෝග විශේෂඥ වෛද්යවරුන්ගේ සංගමය විසින් සෞඛ්ය අමාත්යාංශයෙන් විශේෂ ඉල්ලීමක් කර තිබේ.
එම වැඩපිළිවෙළ යටතේ දැනට සැත්කමින් පසු දින පහක කාලයක් ඇතුළත තයිරොයිඩ් පිළිකා රෝගීන්ට ලබාදෙන "100 මිලිකියුල්" ඖෂධීය කරල් සති දෙකක කාලයක් සඳහා ලබාදීම, වසර තුනකට ඉහත ස්ථාපිත කර තවමත් විවෘත නොකර පවතින කුරුණෑගල මහ රෝහලේ අයඩින් ප්රතිකාර එAකකය කඩිනමින් විවෘත කිරීම, අයඩින් ප්රතිකාරය දීප ව්යාප්ත වූ සේවාවක් කිරීමට රෝහල් හඳුනාගෙන ප්රතිකාර එAකක ඇරැඹීම යන ක්රියාමාර්ගයන් අනුගමනය කරන ලෙස පිළිකා රෝග විශේෂඥ වෛද්යවරුන් යෝජනා කර තිබේ.
සෞඛ්ය ඇමැති මෛත්රිපාල සිරිසේන මහතා හමුවී කරන ලද සාකච්ඡාවකදී එම වෛද්යවරුන් මෙම යෝජනාවන් ඉදිරිපත් කර තිබේ.
දැනට මහරගම පිළිකා රෝහලේ පමණක් තයිරොයිඩ් පිළිකා රෝගීන් 1200 ක් පමණ දෙනා විකිරණශීලී අයඩින් ප්රතිකාරය සඳහා ලියාපදිංචි වී සිටිති.
තයිරොයිඩ් පිළිකා රෝගීන්ගේ එම පිළිකාව පැතිර පවතින තයිරොයිඩ් ග්රන්ථියේ කොටස ශල්යකර්මයකින් ඉවත් කළ පසු එම පිළිකාව තවදුරටත් ව්යාප්තවීම වැළැක්වීම සඳහා විකිරණශීලී අයඩින් ප්රතිකාරය ලබා දෙන බව එම විශේෂඥ වෛද්යවරු පවසති. සාමාන්යයෙන් ශල්යකර්මයෙන් පසු මසක පමණ කාලයක් ගතවූ පසු අදාළ අයඩින් ප්රතිකාරය පටන්ගත යුතු වුවද දැනට පවතින දිගු රෝගී පෝළිම මත එය සිදු කළ නොහැකි බව වෛද්යවරු කියා සිටිති.
Although there are endless ways to recognize employees, with a sincere thank you for a job well done being common practice, we thought we ought to give our loyal recently retired house keeper a more profound thank-you, so we set out to build him a home he can retire to comfortably.
Somapala has been working with us for ten years now, and he is the humblest person you’ll ever meet. He was always there when we need him, and he was trustworthy and noble. It is our sincerest hope that this modest gesture will show him our appreciation for his service, and bring him the calmness that is needed during retirement.
The Malwatte Chief Prelate Thibbatuwawe Sri Siddhartha Sumangala Thero was kind enough to grant us an audience to discuss the social and religious upliftment work we were planning and how to make improvements. He is the head of one of the Nikaya’s and is respected as an outspoken person with strong principles and beliefs.
Appointment of senior Buddhist monks to the Mahanayaka position in Malwatte Chapter in Sri Lanka also began with the re-establishment of Upasampada (higher ordination in 1753) on the initiatives taken by Sangharaja Weliwita Sri Saranankara Thero during the reign of king Kirti Sri Rajasinha of Kandy. Since then this tradition has continued up to date.
We had the good fortune of meeting with the Most Ven. Udugama Sri Buddharakkitha Thero - Former Mahanayaka of the Asgiriya Chapter of Siyam Nikaya, who was much impressed with the good work we were doing for the propagation of religion and thereby helping to build a crime free righteous society.
In Sri Lankan Buddhist tradition, the title Mahanayaka is held by the heads of the chapters of all three main sects, Siam Nikaya (Estd. 1753), Amarapura Nikaya (Estd. 1803) and Ramanna Nikaya (Estd. 1864). Appointment of senior Buddhist monks to the Mahanayaka position in Sri Lanka began with the re-establishment of Upasampada (higher ordination in 1753) on the initiatives taken by Sangharaja Weliwita Sri Saranankara Thero during the reign of king Kirti Sri Rajasinha of Kandy.
In the article, the author looks at some of the problems that arise from meat consumption;
Raising animals can take a big toll on the environment. You have to feed the animal far more calories than you extract when you eat it. It’s especially problematic as we convert large swaths of land from crops that feed people to crops that feed cows and pigs. Plus clearing forests to make more farmland contributes to climate change, as do the greenhouse gases produced by all those animals.
The richer the world gets, the more meat it eats; the more meat it eats, the bigger the threat to the planet. How do we square this circle?
Meat eating is often a contentious subject, whether considering the technical, ethical, environmental, political, or health-related aspects of production and consumption.
This book is a wide-ranging and interdisciplinary examination and critique of meat consumption by humans, throughout their evolution and around the world. Setting the scene with a chapter on meat’s role in human evolution and its growing influence during the development of agricultural practices, the book goes on to examine modern production systems, their efficiencies, outputs, and impacts. The major global trends of meat consumption are described in order to find out what part its consumption plays in changing modern diets in countries around the world. The heart of the book addresses the consequences of the “massive carnivory” of western diets, looking at the inefficiencies of production and at the huge impacts on land, water, and the atmosphere. Health impacts are also covered, both positive and negative. In conclusion, the author looks forward at his vision of “rational meat eating”, where environmental and health impacts are reduced, animals are treated more humanely, and alternative sources of protein make a higher contribution.
Should We Eat Meat ? is not an ideological tract for or against carnivorousness but rather a careful evaluation of meat’s roles in human diets and the environmental and health consequences of its production and consumption. It will be of interest to a wide readership including professionals and academics in food and agricultural production, human health and nutrition, environmental science, and regulatory and policy making bodies around the world.
Today was special day as it started with a 'Kiri Puja' to the Holy Tooth Relic at the Dalada Maligawa where we gifted a piece of land in Anuradhapura to the Temple. It is a very unique piece of land on the banks of Thisawewa with scenery that includes three stupas. I was honoured to receive an award from the Diyawadana Nilame Dela Bandara, and then visited and received the blessings from the Chief Priests at Malwatte as well as Asgiriya. In the evening we had a Piritha inside the Maligawa with a Gilan Passa puja attended by the Asgiriya Chief Priest.This is one of the lovliest Aluth Avuruddu's I have celebrated.
Diyawadana Nilame is the office of chief lay custodian of Temple of the Tooth, Kandy, Sri Lanka. Formerly an office of the Royal household, today it remains a prestigious position, enriched with over two thousand years of history to safeguard and carry out ancient rituals for the most sacred Relic of the tooth of the Buddha. Diyawadana Nilame has the responsibility of overseeing of all aspects of the Sri Dalada Maligawa. He has the traditional duty of organizing the annual pageant, the Kandy Esala Perahera. The current Diyawadana Nilame is Pradeep Nilanga Dela.
Prior to 1815, during the Kandyian monarchy, the Diyawadana Nilame was a minister of the royal court tasked with supplying the King with water and carrying out the ancient rituals to ensure rain during correct seasons. This duty is still carried out by the Diyawadana Nilame for the most sacred Relic of the tooth of the Buddha, marked by the water cutting ceremony on the final day of the Esala Perahera.
For my wife's birthday this year, we commissioned the construction of a 24 foot Buddha statue in atop a mountain in the mountain section of the Aranya Monastery. It takes nearly 2 hours to to reach the top of the mountain as it is not vehicle accessible.
Na Uyana Aranya (‘Ironwood Grove Forest Monastery’) is one of the oldest Buddhist forest monasteries in Sri Lanka, dating back to the time of King Uttiya (3rd Century BCE). The modern revival of this ancient monastery during the past few decades has seen its emergence as one of the main meditation centres in the country. Today it is again a home to a thriving community of monastic and lay Buddhist practitioners.
Na Uyana Forest Monastery covers a total of more than 5000 acres, which can be divided into 4 main sections: (1) Pansiyagama Section, (2) Mountain Section, (3) Matale Section and (4) Andagala Section. The Pansiyagama Section is situated within an Ironwood forest, and contains the following structures: an uposatha hall (Sīmā Sālā), a meditation hall (Bhāvanā Sālā), a dininghall (Dāna Sālā) and alms food hall (Pinḍapāta Sālā), a library and offices, in addition to about 80 kuṭis (monks residences). The ′ Mountain Section is the newly developed area on the main hill of the monastery, which has about 80 kuṭis and includes a meditation hall and service hall (Upaṭṭhāna Sālā). This area is in the process of being reforested. The Matale Section has about 20 kuṭis and includes a meditation hall, a dining-hall and an alms food hall. It is situated among grassy hills on the eastern side of the monastery. The Andagala Section is a remote, densely forested area, situated in the north-eastern part of the monastery.