International Conference on Sanskrit Studies (ICSS)

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    A study of the building theory of ancient hospitals in Sri Lanka
    (Department of Sanskrit, University of Kelaniya, Kelaniya, 2016) Kulanatha, I.G.P.R.
    The impact of time and space always influences the man and the environment with a net balance of negative and positive energies. Other than the energy flow available in the surroundings, the compatibility of a human and space go in a journey until his death, writing a comprehensive story of the individual’s life. Thus explains the theory of “Vastu”. Though the term ‘Vas-’ has many meanings, it briefly means the land/Space for living, the building for living, and the treasured house hold items used in daily life. Having a productive life is determined on the match of these three factors mentioned above.While Health and Wealth are essential to reach the ultimate goal of a person, a considerable percentage of the progress is accounted by the surrounding of that particular being. As Lord Buddha states “Pathirupa desa vasocha” –A person should be wise enough to select his surrounding accordingly where his journey to the ultimate goal isn’t held back. Selecting the habitat, architecture, and the constructions are discussed in novel concepts under the sciences of Geopathy, Cosmic and Telluric energies. This knowledge has a new face matching with the modern world gaining an acceleration of popularity. The same topics were being discussed in Puranas, Samhithas and Veda. In this study it was observed that the Sthupa in ancient Sri Lanka and certain other constructions found in archeological sites have followed the pyramid theory of architecture which brings the expected effect in the designed space based on the manipulation of external energy flow. In addition to that it is expected to discuss whether the hospital concept in ancient Sri Lanka indeed followed this significant theory for achieving the maximum benefit among inward monks in the Mihinthale Ancient Hospital.
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    සංස්කෘත නාට්‍ය අවශ්‍යයෙන්ම සුඛාන්ත වී ද?
    (Department of Sanskrit, University of Kelaniya, Kelaniya, 2016) Pavithrani, C.
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    Recent Research Views of Sanskrit Literature
    (Department of Sanskrit, University of Kelaniya, Kelaniya, 2016) Kumari, D.S.
    Sanskrit Literature has the glorious history of about more than 4000 years. The ancient literature, Vedas are available now with more critical commentaries and translations. This applies to the other arena of Sanskrit Literature also. From time to time these have been revised and studied in various measures which have resulted in getting a seemingly new version of these works.Various studies are conducting on Rgveda in the regional languages also which reach more readers. One among them is RgvedaPraveshike in Kannada by a scholar Dr. Ramakrishna. In this work the author gives the seemingly new version about the sūktas rejecting the traditional meaning. He narrates the facts which could be proved historically accurate. The book is without any bias regarding the proven Indian concept about Vedic literature and proved Indian culture. Culture of Encounter is another work by Audrey Truschke, as written, gives us insight into how and why the Moghalsone of the most powerful imperial powers- poured immense energy into Sanskrit thinkers to their court, adopted and adapted Sanskrit – based practices, translated dozens of Sanskrit texts into Persian and composed Persian accounts of Indian philosophy…The first book to read these Sanskrit and Persian works in tandem,Culture of Encounter recasts the Moghal Empire as a multilingual state that collaborated with its Indian subjects to establish its role as an Indian empire. Revisiting a forgotten part of Indian history, Audrey Truschke certifies the critical role of the sociology of the empire in building the Moghal polity, which came to shape the literary and ruling cultures of early modern India forever. Great works of Kalidasa etc. can also be the source of new research as Raghuvamsha can be studied in ample ways as regarding tourism, culture of different parts of India. Abhignanashakuntalam as the conflicts between an ordinary girl with a monarch. Mahabharata of Vyasa has ample options of study.Translations of great works from regional languages to Sanskrit also enhance the research insight of the connoisseurs. A translation of Kannada novel Parva, of S L Bhairappa into Sanskrit by same name gives a new dimension to the Mahabharata.Thus the various branches of Sanskrit literature are the sources for the re-evaluation of the pre-fixed conclusions so that the literature will be ever. The interdisciplinary studies contribute a lot for the development of Sanskrit also.
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    හින්දු දහමේ දේවතාවියන් පිළිබඳ අධ්‍යයනයක්
    (Department of Sanskrit, University of Kelaniya, Kelaniya, 2016) Madushani, I.
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    A Comparative analysis on Concepts of Sanskrit Grammatical compilations
    (Department of Sanskrit, University of Kelaniya, Kelaniya, 2016) Upananda Thero, Ambaliyadde
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    Vidyā and Avidyā in Iśāvāsyopaniṣad
    (Department of Sanskrit, University of Kelaniya, Kelaniya, 2016) Gawde, S.
    Iśāvāsyopaniṣad (9-11) mentions terms VidyāandAvidyā. Vidyā is taken as knowledge and Avidyā as ignorance when literal meaning is taken. One who follows Avidyā goes to darkness and worshipper of Vidyā to even more darkness. One who knows Vidyā and Avidyā both together crosses death with Avidyā and attains immortality through Vidyā. Here words Vidyā and Avidyā are cryptic and do not mean the general connotation. Dictionary meanings of these words are incongruent with the meaning of complete verses. In this case, commentators have adopted different meanings suitable to their philosophy. It is however interesting to note the hermeneutic tools they used for interpretations. Paper aims to investigate and understand concepts of Vidyā and Avidyā through different commentaries and throw light on philosophy behind it.
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    A Study on Linguistic and Literary Characteristics of Sanskrit Language arising from the Buthsarana
    (Department of Sanskrit, University of Kelaniya, Kelaniya, 2016) Gamage, M.
    Buthsarana composed by vidyachakravarthi during the polonnaruwa era could be identified as a literary and a religious text. When examining the contents of Buthsarana it appears that the objective of the writer was to generate Buddhist religious devotion with the reader while panegyrizing the nine fold righteous virtues of Lord Buddha. But it is conspicuous from Buthsarana that it describes the Sanskrit linguistic literature that dominated during the Polonnaruwa era. It is obvious that Sanskrit language and the poetic tradition had influenced Buthsarana linguistically and literally. Objective of this research is to conduct a study on above factors. Certain other works can also be noted that reveals the manner of the Sanskrit influence was acquired by Sinhala literature during the Polonnaruwa era. Among them, the text adapted for this research is Buthsarana. This is a research conducted in association of primary and secondary sources. The text Buthsarana as primary sources and critical ideas of post classical experts and Sanskrit language and literature texts will be associated as secondary sources. Main expectation from this comparative study, a fresh aggregation of knowledge could be contributed regarding Sanskrit language, literature and above the manner in which Buthsarana acquired its influence.
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    Evolution of the 'Hanumān' As reflected in Sanskrit and South East Asian Literature
    (Department of Sanskrit, University of Kelaniya, Kelaniya, 2016) Chidambaran, S.
    Right from the Vedic period, we have instances of human heroes being deified and later even assimilated in to other deities. Many scholars opine Indra to be one such Vedic deity who rose from a ‘human leader’ to ‘God’ position. We also see the assimilation of the Vedic deity Rudra into Śiva in Post-vedic period. Thus the current deities and Gods we worship in the polytheistic Hindu system have been a result of many such deifications and assimilations. Hanumān is one such contemporary character in Indian culture that changed from a valiant hero of the Rāmāyana to a prominent deity in present days. There are also many arguments on whether Hanumān was truly a monkey or a human as the term ‘vānara’ could be interpreted as ‘vānarah’ i.e. ‘or a human’! Does Hanumān find any mention (in any form) in literature or archaeological evidences prior to Vālmῑki Rāmāyaṇa? What is the character of Hanumān in the Vālmῑki Rāmāyaṇa? How has this evolved in later Sanskrit literature and where do we see the deification process beginning? What’s the character of Hanumān in Southeast Asian literature and how does it compare with those in Sanskrit literature? This paper is an attempt to answer these questions and trace the evolution of the character ‘Hanumān’ right from the Vālmῑki Rāmāyaṇa to other Sanskrit literature as well as Southeast Asian literature.
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    A Study on Methods of Yoga Practicality Taught in the Path of the Dhamma in Kaguyth-pa Sect
    (Department of Sanskrit, University of Kelaniya, Kelaniya, 2016) Dissanayaka, D.M.P.
    Tantric religious sect was introduced for the first time in India (Bharatha) and expounded up to Tibet, China and Japan but it inveterated only in Tibet where it still exists in practice. Tantrism is a significant tradition among main Buddhist traditions existing in the world. This tradition which began with the third "Dharma Chakra Pravathanaya" is considered as a neo Buddhist tradition in classical religious history. Present Tibet Buddhism is named as "Vajrayana" Tibet Tantric religion consists of a number of subsidiary sects out of which one sect is open for laity by the name of "Karguyth- Pa" tantric religions sect comprises of very complex meditative techniques. It is very important to study the ways of its teachings in order to understand the extent of its complexities. Six significant Tantric yoga systems have been introduced by one of the educator named "Naropa". They are ‘in heat Yoga, illusory body yoga, forcefull projection yoga, clear light yoga, bordo yoga and concionsness transternce yoga’’. It implies from studying these yoga methods as to what extent these have been affiliated with the human life. There is a preparatory activity named "Mahamudra" methodology to be performed by the yogi as a training prior to fostering yoga. This is s meditative technique between Mahayanaism and Tantrism. Main expectation of this meditation process is to identity the human mind and its workings and to bring it to control the same by self. Objective of this research paper is to study as to how yoga will virtually assist the practical life by its socialization.
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    Is Tri – Kāya Concept a pure Mahāyāna Buddhist Teaching: An Analytical & Comparative Study Based on Teachings in Contemporary Religions including Theravāda & Mahāyāna Buddhism
    (Department of Sanskrit, University of Kelaniya, Kelaniya, 2016) Keerthirathne, W.K.D.
    Mahayana Buddhism views that the Buddha manifests in three different bodies Dharma-kaya (truth body) Sambhoga-kaya (bliss body) Nirmana-kaya (emanation body). This Tri-kaya concept was developed with the demise of the historical Shakyamuni Buddha until about the 4th century CE. The main aim of the paper was to study whether this “Tri-kaya” concept in Mahayana Buddhism was a pure Mahayana Buddhist teaching or not. Here, Theravada and Mahayana Buddhist texts were used as primary research sources with research findings of other Buddhist scholars who conducted research on Theravada and Mahayana Buddhism. Research findings of this paper were discussed through critical, analytical and comparative perspectives using descriptive and explanatory methods. According to research findings, it can be argued that teachings of Mahayana Buddhism on three bodies (Tri-kaya) are not pure Mahayana Buddhist doctrine. Mahayana Buddhism has developed this concept with some ideas borrowed from contemporary religious tradition: Theravada Buddhism, Hinduism Jainism and Christianity. Especially, antecedents of the Mahyana Trikaya doctrine appear in the early Buddhist scriptures known as the Plai Canon. These teachings in Sutta pitaka have influenced Mahayana Buddhism for formation of “Tri-kaya” concept towards vital and wider concept. Moreover, Mahayana Buddhists have interpreted teachings in Theravada Buddhism, Jainism and Hinduism and Christianity under two stages in keeping with Mahayana tradition. First, they had only Dharma-kaya and Nirmana-kaya. Later, with the development of this concept under various Mahayana traditions they had a third called “Sambhoga-kaya”. Therefore, it is shown that Tri-kaya doctrine in Mahayana Buddhism was not a pure teaching specific to Mahayana Buddhism but, it is a teaching mixed with other contemporary religious traditions. Finally, it can be argued that this kind of research can provide insights into comparative religious studies to direct them towards meaningful research approach.
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    A Rediscovery of the Connotative Trimūla in Patañjali’s Yoga-Sūtra
    (Department of Sanskrit, University of Kelaniya, Kelaniya, 2016) Ven. Da Xing
    According to Indian Yoga history, Yoga was originated from the Indus Valley Civilization that the practice had been adopted for the enhancement of physical condition, mental training and spiritual development of ancient sages, and since then the path of Yoga has spread throughout the world in the modern society.Inthe Yogadarśana, the theory of Yoga was descended fromthe Indian Brāhmaṇa and Śramaṇatraditionsconventionally. Among them, especially, Yoga is built on a fundamental of Sāṃkhya philosophy with the practice of the Eightfold Path (Skt.aṣṭāṅgayoga). As it is well known thatthe system of causation which is known as the Cause of the Effect Pre–existence (satkāryavāda) associatethe Four Realities (caturvyūha) with the Three Characteristics of Essence (triguṇa)from the evolution (utpatti) of the Pañcaviṃśatitattva tod evolution way(pralaya) for tracing back to the Prakṛti and finally attaining theoriginal state of isolation (kaivalya) to the end of suffering and the cycle of rebirth. But then the only theistic concept which is also known as theistic Yoga (seśvarasāṃkhya) and reflect on the Three Eternal Attributes (trimūla) as Eternal Dogma (sanātana-dharma) differs from atheistic Sāṃkhya (nirīśvarasāṃkhya) because it is inherited from theBrāhmaṇa tradition. In fact, the Eternal Dogma revealed with the Three Eternal Attributes are absolute qualities and essences known as Satcitānanda that implied the Absolute Existence (sat) as Permanence(nitya), Eternal Consciousness (cit)as Purified Soul (ātma) and Ultimate Bliss (ānanda) as Oneness (yoga) which is meant the Purified Soul merge with the Omniscienceto get the discriminative knowledge (vivekakhyati) for eradicated efilement (kleśā)or the Cessation of Mental Fluctuation (cittavṛttinirodha)and give assistance to yogis release from Duḥkha and Saṃsāraand achieve the Absorption of the Dharma-cloud (dharmameghasamādhi) which is also known as the Unification of Individual Soul with Universal Soul as the final goal of salvation.The purpose of this research is to rediscover of the connotative Trimūlaas primary conceptual theories and terminologies are formulated into a logical philosophical structure and designed in order to help practitioners proper understand and perform the spiritual development with realities.
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    A critique in the study of Gotama Buddha’s biography in Lalitavistara and Jātakanidāna
    (Department of Sanskrit, University of Kelaniya, Kelaniya, 2016) Tongchangya, P.R.
    During the Buddha’s lifetime, it was not important the complete biography of the Gotama Buddha; but after his demise the disciples felt as an important issue for connecting the biography from the fragments throughout the early Buddhist literature both in Lalitavistara (after this will use as LV) of VaipulyaSūtra and the Jātakanidāna (after this will use as JN) inTheravādaBuddhist literature. LV is the first attempt of connecting the life of the Buddha which has two purposes:providing full biography of the Buddha and at the same time elevating the Buddha higher than others beings, while JN was second attempt of connecting the historical Buddha based on early Buddhist texts and post-canonical texts of Buddhavaṃsa and Cariyapiṭakafor the purpose of connecting the Buddha’s biography.In many instances parallel are found between the two texts on the biography of the Gautama Buddhasuch birth,Māyā’s dream, unsullied in the wombs, Māyā’s died in the seventh of Bodhisatta’s birth and so forth.The aim of this paper is to study from critical analysis of the similarity of the Gotama Buddha’s biography between early Mahāyana and the Theravāda Buddhism based on the two texts. In order to achieve the aim, it will discuss the main parallel events of the Gautama Buddha’s biography by giving reasons in the context of Brahmanical society in ancient India and the concept of the development of Buddha concept.
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    The Concept of health in Sanskrit medical literature and its utility to modern world
    (Department of Sanskrit, University of Kelaniya, Kelaniya, 2016) Silva, P.A.S.N.; Molligoda, S.P.; Jayawardhana, K.B.
    Ayurveda is an ancient Indian system of medicine, which stresses principally on prevention of body ailments rather than simply relieving pathological problems or symptoms. A literature survey was carried out to collect data about the concept of health emphasized in ayurvedic medical text in Sanskrit such as Caraka samhitha, Shusruta samhitha, ECT. Aiming to disseminate knowledge about ayurvedic health concept in different aspects.The main aims of Ayurveda is to protect health and prolong life and to eliminate diseases and dysfunctions of the body. The concept of health in Ayurveda is divided mainly to two components, individual health and public health. Hitha and ahitha ayu is life of person related to social health or social well being and sukha and dukha ayu is relevant to individual health. Classic ayurvedic texts in Sanskrit advocates to administer many modalities such as Dinacharya (Daily health promotional activities) and Ritucharya (Health promotional activities during specific season), Aahara (Specific dietary regimen), Pathya (Complementary to medications), Apathya (Contradictory to medications) etc. to enhance individual healthiness. The classical Sanskrit texts of Ayurveda describe many principles relevant to public health such as infectious disease, immunity, nutrition etc. According to Acharya Caraka one who is having proportionate musculature, compactness of the body, strong sensory and motor functions cannot be overcome by the onslaught of diseases, ability to stand hunger, thirst, the heat of the sun, ability to stand cold and physical exercises, ability to digest and assimilate food easily; good muscular body is a healthy person. Further he mentions that, the medicine cannot make mankind immortal but till his death a man should live a disease free life. As defined in , Shusrut Samhita a healthy person, is one whose doshas are in balance, appetite is good, all tissues of the body and all natural urges are functioning properly, and whose mind, body and spirit are cheerful. This resembles the definition for health given by WHO -Health is a state of complete physical, mental and social well-being and not merely an absence of disease or infirmity” which depicts many dimensions of health. Thus WHO admits today what Ayurveda has said thousands of years ago. Good health can be maintained until death if one intelligently follows all the rules laid down according to the Ayurvedic science.
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