ICSS 2017
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Item The Reasons to Decline and Destruction of Persons Depicted in Sanskrit Didactic Literature;An examination with reference to Hitōpadēśa.(International Conference on Sanskrit Studies, 2017 Department of Sanskrit, University of Kelaniya, Sri Lanka., 2017) Karandagolle Sobhitha Thero.; Karapikkada Sobhitha Thero.Decline and destruction as well as development and protection of people depend on activities of each person. The Hitopadeśa which included in Sanskrit didactic literature is the book that teaches Nītiśastra (Law). Same time it has also given attention to point out different characteristics of the lifestyle in the society. For the purpose of that, animal characters have been used to a great extent. Especially, by using those characters, it has described all human behaviors such as cunning, lust, follies, inferior desires and misbehaviors etc. Meanwhile, Hitopadesa introduces the reasons to decline and destruction of persons. Living by Understanding those didactic teachings it helps for development, progress and benefit of people and society. According to the Hitopadeśa illiteracy and ignorance are main reasons influence to decline and destruction of people. It teaches that if there are illiterate and ignorant children of in certain house all their activities cause for the troublesome, decline and destruction. The story of monkey who detach wedge and donkey, who tries to do other’s works, also emphasize that trying to do unfamiliar works cause destruction of person. The story of man who craved gold bangle and story of greedy hunter, deer, pig, snake and jackal emphasize that craving cause destruction of person. Furthermore, story of blind vulture, cat and birds teaches that associate with unfamiliar persons and giving residence to them cause for troublesome, decline and destruction. The story of monkey and bell teaches that being afraid without knowing real situation causes decline of person and if someone try to live thinking only destiny without enthusiasm it also reason to decline and destruction of social and economic status of the man. Therefore, in this research studies the reasons for decline and destruction of persons depicted in Hitopadeśa. And try to recognize the importance for modern lifestyle of them and how can they use to develop the society.Item Comparative Study of Buddhist Hybrid Sanskrit Language.(International Conference on Sanskrit Studies, 2017 Department of Sanskrit, University of Kelaniya, Sri Lanka., 2017) Batakande Rahula Thero.By now Buddhist philosophy and teachings are spread all over the world. Buddhist literature has at least four languages. They are Pali Buddhist literature, Classical Sanskrit literature, Buddhist hybrid Sanskrit literature, Prakrit literature. Purpose of the study is to examine the Buddhist hybrid Sanskrit literature; above mentioned Pali, Sanskrit and Prakrit and Buddhist hybrid Sanskrit literature specification are reviewed features and specialties are identified. It is generally accepted that the language is not a spoken language and it is limited religious literature. But Mr: Franklin EdertonZs idea is that Buddhist hybrid Sanskrit language began in medieval Indian language. But it has not determined what language it is. Some other language features in Pali, Ardhamagadhi, Apprabbransa and other Prakrit are included Buddhist hybrid Sanskrit language and also there is a strong impact in that particular Buddhist hybrid Sanskrit language. When looking at the essence of it essay. Mainly written works under there classification can be identified. 1. Literature written in Buddhist hybrid Sanskrit language, 2. Workers only written in Buddhist hybrid Sanskrit language, 3. The fictional poetry of both languages tentative works. Inquires about that language differences can be traced beak to it. And in a comparative study; about Phonology, feature in grammar, Cryptic and meaningful are studied in accordance with academic disciplines.Item The Loka pitru (World Father) concept as depicted in Saddharamapundarika Sutta.(International Conference on Sanskrit Studies, 2017 Department of Sanskrit, University of Kelaniya, Sri Lanka., 2017) Amuhenkande Nanda Thero.An enormous authority has been imposed on the Buddha and the Bodhisathva in Mahayana Buddhism. Theravada Buddhism has followed a different principle without highlighting Eshwara Creativity and Lokapitru concepts. This is one of the major demarcations between Mahayana and Theravada. However, the Buddha has been identified as a supreme Eshwara or with a supreme power as a universal Father. A study of Prangnga paramita, Sadharamapundika, Lalitha wistharaya, Bodhicharyawatharaya and Arya Lankawatharaya known as “Nawarathna Grantha” in Mahayana suttas and Mahayana sources evidence how the Buddha and the Bodhisathva have been ascribed with Lokapitru qualities. Out of the above sources, the Buddha has been depicted beyond a human condition in Saddharamapundarika Sutta. Further, the sutta depicts the Bodhisathva’s life from the beginning in a lurid manner that cannot be regarded as second to Lokapitru depiction. In the attempt of highlighting the Bodhisathva into the level of Lokapitru in Sadharamapundika sutta, the Bodhisathvas like Avalokithewara, Akashagarbha, Wajragarbha, Shathijagarbha, Sarva Nirvana Wishkambhi, Maithree Natha, Santhrabhadra, Manjja Sri also have been upgraded to the level of Lokapitru. Sometimes as a result of the prominent place given to the Bodhisatvas in Mahayana Buddhism, an attempt to highlight the qualities of the Bodhisatvas in contrast to the Buddha can also be seen. Accordingly, this study tries to compare how the Buddha and the Bodhisathvas has been portrayed in Saddharamapundarika Sutta. This concept has been depicted in the sutta using similes and metaphors. Here in confirmation of the concept, the similes like a lotus, a palace of samsara, Bheshaviraj widdyaguru, etc. have been used in the sutra. Further, The Buddhas as well as the Bodhisathvas have been identified not only as Sarvavyaji state but also as having almighty powers to relieve people from the suffering of the world. And also the Buddha has been portrayed as an eternal Loka Pitru of the sky having three types of bodies and supreme power to relieve creatures.Item A study on the curse concept of literary creations (Based on the Meghaduthay, Shakunthala, and Kadambari).(International Conference on Sanskrit Studies, 2017 Department of Sanskrit, University of Kelaniya, Sri Lanka., 2017) Chandani, W.; Perera, D.G.H.R.In creation of literature, the artists used many poetry tricks and also most of the artists have used the curse concept. The curse concept means just revenging on someone blaming, criticizing insulting. This concept has been used into many creations of great poet Kalidasa and our research question is “for what purpose has Kalidasa used this curse concept in his creations.” For that it is used the two creations of Kalidasa, “Meghadutha” and “Shakunthala” and One prose as “Kadambari”. By doing interviews with scholars and referring literary resources it can be come in to a conclusion that Kalidasa has used curse concept on highlighting love and pain of love seriously.Item The Position of the Mulamadhyamaka-karika in Mahāyāna Literature.(International Conference on Sanskrit Studies, 2017 Department of Sanskrit, University of Kelaniya, Sri Lanka., 2017) Weganthale Dhammaratana thero; Asela, A.A.D.The Root Verses on the Wisdom of the Middle Way — The most famous and important treatise on Madhyamika philosophy, composed by the great master Nagarjuna. It is included among the so-called "thirteen great texts", which undoubtedly would be one of the most highly regarded literature among Indian Buddhist texts, not only by historical context, but as a "single text" of Buddhist philosophical literature among modern Buddhist literature and its core curriculum "Empty" or "Nonempty", No "self" or any "nonself" the Buddha doctrine has been emphasis throughout Madhyamika text.It is said about 2nd Century AD Madhyamika philosophy born in India and then on 3rd Century AD it has brought to the China and translated its main texts to the local dialects and this would have immensely affected to publicize the Madhyamika philosophy in China. Then when the Buddhist philosophy systematically vanished in India, by 8th Century AD Madhyamika philosophy brought into Tibet and subsequently found their way into the region with translations and new canonical transcripts and there can be seen two main differences with the Nagarjuna's Madhyamika and Tibetan Mahāyāna Scripts and Madhyamika based on the philosophy of Patichcha Samuppada and the Tibetan Mahāyāna Scripts based on philosophy of "Impermanence" and there cannot be seen any Mahāyāna philosophy of any of the Nagarjuna's literature and mostly those has rooted to the original Tripitakas ideology and mainly the Kaccayanagotta Sutta.This could be seen not only the philosophy of Kaccayanagotta Sutta, this could describe as a major philosophical work done with influence of majorly other Suttas, mainly Sutta Nipata Atthakavagga Suttas.This work has been done by referring the Mulamadhyamaka-karika, Pali Tripitakas to prove that Mulamadhyamaka would not have any rooting to the Mahāyāna philosophical literature.Item The Mind Concept in Vijñānavāda and Early Buddhism.(International Conference on Sanskrit Studies, 2017 Department of Sanskrit, University of Kelaniya, Sri Lanka., 2017) Mawanane Vijithasara theroThe evolution of consciousness in Yogācāraidealism is presented less than three stages. Pravṛtti Viññāna Manana ViññānaĀlaya ViññānaAccording to the above stages the mind consists of three layers in its evolutions. The deepest level of mind is called store consciousness. It processes all our former experiences even related to the former lives. This aspect has been recognized even in early Buddhism. The arahants have been introduced as those who have destroyed the seeds. (Te khīna bījā avirulhicchandā) Further, the term "Anusaya” in early Buddhism refers to the experiences in the past. This Ālaya Viññāna consists of both good and bad experiences. (Sarva Bījaka) The thoughts arise first in the Ālaya and they come to the second stage called Manana Viññāna. The Manana includes the concepts of self, personality and the defilements such as greed, hatred and dilution. (Lobha, Dosa, Moha) The thoughts that come to this stage are mixed with such concepts soul, breathe etc. Now these constructed ideas are projected through the sense faculties and this is called Pravṛtti Viññāna stages whatever we see, hear, smell, taste and touch are but mental projections. Therefore, we do not experience any real world outside the senses. We look at everything through mental qualities but not as they are. Consciousness only (Vijññaptimātrameva) paper aims to investigate and understand concept of mind in Mahayana Yogācāra tradition and comparing with the early Buddhism.Item A Comparative Study of the Concept of Papañca/ Prapañca between Early Buddhism and Mahayana.(International Conference on Sanskrit Studies, 2017 Department of Sanskrit, University of Kelaniya, Sri Lanka., 2017) Ven.Hai HuiThe purpose of this study is to investigate into the relevant literature based on the concept of papañca /prapañca in early Buddhism and Mahayana. This concept which is closely related to Nirvana is a significant term in Buddhist doctrine, which reveals the difference between ordinary people and the Buddha. It consists of important philosophical nuances like epistemology, metaphysics, and language philosophy. However, its meaning has been an argumentative topic for years. There are four specific kinds of meanings of prapañca found in Mahayana. They are defilements, the essential nature conceptualized by verbal designation (prajñapti-vāda-svabhāva), discrimination (vikalpa), and wrong views including misunderstanding Dharma, grasping views, and metaphysical speculation. Although these four kinds of meanings of prapañca can be found in sutras of early Buddhism, they are potential. Regarding the four kinds of meanings of papañca/prapañca, Mahayana and early Buddhism have given different emphasis. Theravada tradition interprets papañca as defilements; Vasubandhu sees the undeclared points as prapañca, which are metaphysical speculations; Mādhyamika and Yogācāra emphasize on the meanings of prapañca as the essential nature conceptualized by verbal designation (prajñapti-vāda-svabhāva) and discrimination (vikalpa). This difference between early Buddhism and Mahayana exists because the goals of early Buddhism and Mahayana are different. The goal of early Buddhism is eradicating self-attachment (atma-graha), so early Buddhism emphasizes eradicating self-attachment (atma-graha). Likewise Theravadins see defilements as papañca, the radical of which is self-attachment (atma-graha); metaphysical speculations seen as prapañca by Vasubandhu are irrelevant to eradicate self-attachment (atma-graha). The goal of Mahayana is not only to eradicate self-attachment (atma-graha), but also to eradicate dharma-attachment (dharma-graha), so Mahayana emphasizes eradicating dharma-attachment (dharma-graha). Discrimination (vikalpa) seen as prapañca leads to dharma-attachment (dharma-graha). The manifestation of Dharma-attachment (dharma-graha) is the essential nature conceptualized by verbal designation (prajñapti-vāda-svabhāva).Item A Comparative Study of the Local Marriage System based on “Mahawanshaya” and “Manusmrutiya”.(International Conference on Sanskrit Studies, 2017 Department of Sanskrit, University of Kelaniya, Sri Lanka., 2017) Perera, M.A.P.The success of the secular life depends on marriage is done according to the religion , but this cannot be seen with a local Buddhist view there were several marriage systems in bharath and according to “Manusmruti” it revealed eight marriage systems. Mahawansha is an important source which proves that there were similarities and dissimilarities between Sri Lankan marriage system and Indian marriage system. “Manusmrutiya” is a book that reflects the Indian human society which was written by Manu in 2-3 B.C and Mahawansha which was written by Mahanama thero in contemporary Sri Lanka during the stay of general disksandha in pirivena are two most important sources. the comparative study of the marriage systems that are brought up in those resources can be take n as the studies on Indian and Sri Lankan marriage system. There had been four important marriage systems in Sri Lankan among them love affairs and royal marriage system shares some common features. According to Manusmruti the idealogy of brhmin society is that the marriage life should be an amorous relationship in order to secure the generation of their own caste and to fullfill the aggregates of the father in that particular family. Nevertheless, family plays an important role in the Sri Lankan society. It is considered as the primary unit of the society and Sri Lankan families are consist of many children “Manusmruti” says that Indian weddings happen after a “Gruhya karma yagha” and after living a “Bramachari” life they have to take the approval of the master. Despite the woman is noble enough still there were few facts to be considered but in Sri Lankan society the man should be powerful enough to give protection to the woman and then after they would get married according to the proper rituals in an auspicious time. The Indian social system of passing down of endorsement is also written in “Manusmruti”. That is written in Mahawansha too. Accordingly Manusmrutiya becomes an important source of study related to the Indian marriage system where as Mahawansha becomes a consequential source when exploring the ancient Sri Lankan marriage system.Item An Analysis on the Teachings of Mahāyāna and Theravāda Bhikkus about the Emptiness.(International Conference on Sanskrit Studies, 2017 Department of Sanskrit, University of Kelaniya, Sri Lanka., 2017) Hiramadagama PannasaraThero."Emptiness" is commonly used to imply there is nothing. Emptiness is shown by zero in mathematics. But in the tradition of philosophy, it is not used for one purpose. It has been given microscopic definitions. In Mahayana Buddhism (especially in mediacy) the word emptiness is used to derrive another meaning which is differentfrom the usual use of emptiness. It is noted in " Mulamadhyamakarika" as it is used to denote paticchasamuppada the bond between the cause and effect moreover in Heenayanabuddhism there is a teaching or an acceptance of emptiness . The word emptiness has been used and it is believed to be the main affection for the above mentioned teaching on emptiness. It can be seen that there is variations on the belief of Theravada bhikkhus among the Mahayanabhikkhus. The deference between these two teaching is created by the deference belief they have on paticchasamuppada. According to Theravada, It is clearly seen that is in paticchasamuppada it is taught some sort of dhamma, doctrine on reason and cause. But the teaching of Mahayana Bikkhus on different than this their belief is that cause and effect is not true or reality in this cause BikkhuNagarjuna's (opinion) belief is that " living being ultimately reject the causeand effect" According to early buddhism when describing universal features, though it says the universe is empty, in visuddhimagga it is accepted thatthere is a personal emptiness or ultimate relief (pudgalanirathmavada) whereas mahayanabikkhus has accepted an emptiness. According to the division of mahayanabhikkhus, they believe thatthere is nothing that can be taken as "Dhathu, Ayathana" but according to "Pudgalanirathmavada" it is not accepted that there is emptiness in "skhanda, Dhathu and Ayathana" as the final division. The word emptiness is actually similar to the word impermanence but according to their teachers opinion many bhikkis traditions gave various definitions on that. It is clearly observed when they have many other words to describe Nirvana the ultimate relief. According to Theravadabhikkhusthwy accept if deser anger and foolishness are rotaly overpowered, it is emptiness and they don't believe in any orherAcvording to above explanation, itis obvious that both Theravada and Mahayana Bhikkhus have different belief on what emptissis. It is also differentiate according to thwirtearchers or the tradition. Thus it can be seem that in common has a worldly meaning and Mahayana teachings it is given two different meanings.Item Sinhalization Technical Terms in Sanskrit.(International Conference on Sanskrit Studies, 2017 Department of Sanskrit, University of Kelaniya, Sri Lanka., 2017) PulasthigamaThilakananda theroTechnical terms play avital role in order to explain some contradictory statements in very language and subjects. In general, It is apparent factor. T.T has been utilized in later developed languages. As an example, English language has many technical terms that were extracted from Latin that is considered as the basis dialects of English. According to this circumstance Sinhala language have many technical terms. Many of these come from Sanskrit language. After period of British colony, State language policy was established on 1956. Due to these reforms, entire circle of school text books had to be translated in to Sinhala. Glossary of Sinhala was not adequate to display the accentual expression of English words. Editor of school text book committee had a sound knowledge on Sanskrit. The structures of Sanskrit roots and stems have been used in a large scale with an eye to create innovative T.T in Sinhala. Largely Sinhala language is based on Sanskrit roots and stems. Because of Sanskrit language have large areas of words. As well as it is the most classical language in south Asia. It has sustenance many languages in subcontinent. Going to prove up how great Sanskrit for the Sinhala based with the all information.