Ven.Soma Thero was ordained in 1974 when he was 26 years of age under the tutelage of two of the most revered monks in Sri Lanka – Most Reverend Venerable Madihe Pannasiha Maha Nayake Thera and Venerable Ampitiye Rahula Maha Thera. He received training at the Bhikkhu Training Centre, Maharagama – an institution established by these two monks for the training of novices who enter the Order of the Maha Sangha.

Having obtained his higher ordination in 1976, Some Thera continued to study the Buddhist texts in Pali, their original language. He was particularly interested in doing research into the teachings of the Buddha and have written several books based on such research.

[pdf]http://www.dhammikaweb.com/pdfs/Biography_Soma-Himi.pdf[/pdf]

Lankan monk’s death, a grievous blow to Sinhala-Buddhist revival

The sudden death of the popular Buddhist preacher, the Venerable Gangodawila Soma Thera, in St Petersburg in Russia, has plunged Sri Lanka into unprecedented grief. On hearing the news, Sinhala-Buddhist women wailed inconsolably. Crestfallen men put up little ochre flags atop their houses and vehicles as a sign of mourning.

Soma Thera’s was the second Sinhala-Buddhist revivalist movement in recent Sri Lankan history. The first was led by Anagarika Dharmapala in the early part of the 20th century.

[pdf]http://www.dhammikaweb.com/pdfs/Lankan_monk.pdf[/pdf]

The Buddha’s teaching is generally called the Dhamma. It is neither a revelation nor a legendary speculation with a theological twist. It is the Truth ever prevailing in the Universe, and a unique discovery by a unique and enlightened religious teacher. However, Buddhism is the modern term used for the Dhamma and named after its discoverer. Gotama the Buddha, realized the Truth and proclaimed it to the world. There is no doubt that it is difficult for an ordinary man to comprehend it properly, since the ordinary man’s mind is invariably clouded with illusion.

There are many virtues of the Dhamma that make it sublime and perfect in the highest meaning of the term. However, there are three aspects of the Dhamma which are to be noted. The first aspect is the theory that should be learnt in its pristine purity. The second aspect is the sincere application and practice of the precepts and the living in accordance with the teachings of the Buddha, by abstaining from all evil, doing good and purifying the mind. The third aspect is to develop wisdom and to attain full understanding of the realities of all phenomena.

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Brahmavihāra Dhamma will be delivered. In the phrase or group of words-“Brahmavihāra”, the word “Brahma” means “Noble”. This word, if properly pronounced in Pāḷi should be recited as “Birahma”. In Myanmar, it isto be represented and recited carrying a vocal sound as “Brahma”. This canbe easily understood. The word “Vihāra” conveys the meaning of “Dwelling”or, “Abiding”, or “Living”. Hence, “Brahmavihāra” purports the meaning of “Noble Living”, or rather, “Living in the exercise of good-will.”

මිසදුටු අත්හරිමු – පූජ්‍ය ගංගොඩවිල සෝම හිමි

අසාර දෙය සාරවත් යයි අදහස් කරනවා නම්, සාර දෙය අසාර ලෙස දකිනවා නම් ඒ තැනැත්තන් කිසි දිනක සාරත්වයකට පැමිණෙන්නේ නැත.

හේතුව, ඒ ඇත්තන් හැසිරෙන්නේ මිත්‍යා සංකල්පයන්ගෙන් නිසා.

එසේ නම් සම්මා සංකල්පනා ඇතිකර ගෙන සාරවත් දෙය සාරවත් ලෙසට දකින්නේ කෙසේ ද?

මෙම දේශනාවෙන් ඔබට මේ ධර්ම කරුණ ගැන මනා විග්‍රයක් ලබා ගත හැක.

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