International Conference on Sanskrit and eastern Studies (ICSES)
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Item Skandapurāṇa Tradition in Sri Lanka with the Special Reference in Dhakshinakailasa Mahātmya(International Conference on Sanskrit and Eastern Studies, 2018 Department of Sanskrit and Eastern Studies, Faculty of Humanities, University of Kelaniya, Sri Lanka, 2018) Panmanaban, S.Sri Lanka has a tradition with Skandapurāṇa specially in Tamil Culture. Sri Lankan Tamils are recites Purāṇa Patana by this tradition. Skandapurāṇa is one of the Mahapurāṇa in Sanskrit. Kandapurāṇa in Tamil wrote by Kachiyapa Sivachariyar on 12th century in Kanjipuram, Tamil Nadu called as South India. Skandapurana have a tradition with Siva, Skanda, Subrammanya etc. Kandapurana also same as above. Sri Lankan Tamils are Hindus called as Saiva Tradition. Hindus worships lord Siva is Main Deity at the same time Dakshinakail as a Mahatmiya is one of the part of Skandapurana in Sanskrit. It placed on this Uttarakanda of Skandapurana. Dakshinakailasa means as Srilanka, it describes two main parts with twenty two chapters in Sanskrit. This research describe about this books contain, importance and the SaivaTradition by the discretional research methodology.Item Imagination and Symbolization in Sanskrit Poetical Literature(International Conference on Sanskrit and Eastern Studies, 2018 Department of Sanskrit and Eastern Studies, Faculty of Humanities, University of Kelaniya, Sri Lanka, 2018) Balakailasanathasarma, M.The examination of the processes of imagination and ‘symbolization’ and the study of their relationship to human experience has contributed greatly to the understanding of the human mind. Especially Sanskrit poetical literature laid claim to an ample heritage of mythology and symbolism. Yet, a strict appraisal of the nature and functions of images and symbols in their literary connotation has not received adequate attention. This study focused on this gap using critical analytical method by analyzing the nature and functions of images and symbol in Sanskrit Poetics. Objective of this study is to identify Imagination and Symbolization in Sanskrit Poetical Literature. Imagination and symbolization in Sanskrit poetical literature is not merely a borrowing of the devices formulated by grammarians and linguists or the copying out in its entirety of a well-established symbolism of a religious culture. The poets were indeed compelled to draw from ancient religion, folklore and mythology the symbols they required, but in doing so they did not always follow traditional lines for the medium of poetry made it necessary to adapt them or sometimes transform them. To conclude this paper in Sanskrit poetics the ideas underlying the concepts of ‘image’ and ‘symbol’ appear to have been generally recognized but the undue emphasis laid on the aspects of imagery dealing with ‘figurative expression’(alankara), in the early period, prevented a clear formulation of the principles. An increasing awareness of the critical approach to literature that came in the wake of analytical studies of language, grammar and logic brought about critical attitudes in the conception of imagery and symbolism of poetry, in Sanskrit. From then on critics were not only interested in examining the functions of these literary devices but also attempted to relate them to aesthetic theories of Sanskrit poetryItem An Investigation into the Meaning of Vijñapti Mātratā of Yogācāra Buddhism(International Conference on Sanskrit and Eastern Studies, 2018 Department of Sanskrit and Eastern Studies, Faculty of Humanities, University of Kelaniya, Sri Lanka, 2018) Wijayawimala, S.It is prime import fact to emphasize at the very beginning that the Yogācāra Buddhist School is predominant in the history of Buddhist thought inasmuch as it adopts a precise view of the world and being, who live therein, which widely concerned in early Buddhism. According to some Buddhist scholars, their teaching of Vijñapti Mātratā, it also identifies as Cittamātratā, contradicts with the early Buddhism as they accept that the world is ‘mind only’. On the other hand, Venerable Walpola Rahula insists that the English meaning which given to the concept cannot be accepted. According to him, some recent Buddhist scholars have misled in translating this term, Vijñapti Mātratā, into English and this concept can obviously be justified with the early Buddhism. Therefore, this paper is aimed to iron out and distinguish the exact meaning of the term as occurred in their literary works while paying attention at modern scholastic views on it. The result of the paper would be that the translation of ‘mind only’ contrasts to the meaning expected by the YogācārinsItem Modern Trends in Sanskrit - Sanskrit theatre in Maharashtra(International Conference on Sanskrit and Eastern Studies, 2018 Department of Sanskrit and Eastern Studies, Faculty of Humanities, University of Kelaniya, Sri Lanka, 2018) Bhide, P.Drama as a form of literature is lively as compared to other forms of literature, because a play that is written has a possibility of its presentation on stage unlike other forms of literature. Three elements are required for the presentation of a play. First is a team of performers. Second element is an organizing body to provide with an avenue for the presentation and third element is spectators. This paper aims to identify these elements of modern Sanskrit theatre in Maharashtra, a state of India. The term modern here is understood as dramas modern in terms of theme, form, literary style and style of presentation as well. Sanskrit theatre is active in Maharashtra even today mainly because of various theatre competitions and movements. The most important contribution is by Government of Maharashtra. Government of Maharashtra is the only state in India and perhaps in world that organizes a competition especially for Sanskrit plays and therefore it becomes a notable activity. Year 2017 - 18 was the fifty seventh year of this event. Fergusson College, an autonomous university also organizes an intercollegiate drama competition since last twenty years. University of Mumbai organizes drama competition every year under Youth Festival - an event to showcase the talent in collegiate youngsters. Today, we find three streams flowing parallel to each other on Sanskrit stage. First stream is edited concise versions of classical Sanskrit plays. Another stream is plays translated from other languages or based on the literature in other languages. Third and most important stream is newly written plays in Sanskrit. The paper analyses the element of modernity in these plays. The performers of modern Sanskrit plays can also be divided into three categories. There are groups of people volunteering to popularize Sanskrit. Secondly, there are some professional troops. Moreover, there are some troops who find this activity as an experiment on stage and consider doing Sanskrit play challenging for various reasons. This paper throws light on these challenges from the perspective of the writer, director and performers. There are constraints on the number of connoisseurs of Sanskrit plays. The paper suggests ideas that could be implemented in dramatic circles and academic circles to increase the viewership. A plan of action with respect to these suggestions shall strengthen the new wave of Sanskrit theatreItem A field Study of susceptibility to Yoga meditation and Asana systems for control non-communicable diseases(International Conference on Sanskrit and Eastern Studies, 2018 Department of Sanskrit and Eastern Studies, Faculty of Humanities, University of Kelaniya, Sri Lanka, 2018) Arachchi, H.A.D.N.H.Genetic problem, physical and environmental situation were caused to non-communicable diseases. Communicable diseases, respiratory disorder, high blood pressure, diabetes and cancer can be considered to be major non-communicable diseases. According to latest reports; developing countries have been mostly affected by non - communicable diseases. 10 million people around the world pass away within one year because of their non - communicable diseases. The major reason for this is tobacco using, no exercise, no proper diet and the use of alcohol etc. The research problem of this study is whether we can use Yoga meditation and Asana system a solution for the main reason of no – exercise. In this research some patient these who are suffering from non - communicable diseases were selected and their pre – condition of and post behaviour of yoga meditation was taken in to consideration. The peculiarly of their research is that the use of person of non - communicable diseases. Filed research system is used for their methodology of this studyItem A Critical survey on Śaṁkara’s Criticism of the concept of Vijïaptimätratä(International Conference on Sanskrit and Eastern Studies, 2018 Department of Sanskrit and Eastern Studies, Faculty of Humanities, University of Kelaniya, Sri Lanka, 2018) Ven.Vijithasiri, M.The Buddhism and the Vedanta are two systems of philosophy in India, debated on many controversial concepts for long period. The purpose of this research is to Study Śankara’s Criticism of the Concept of Vijïaptimätratä of Viññānavāda Buddhist School in his Brahmasūtrabhaṣya. Commenting on thesecond pāda of second adhyāya in Brahmasūtra, sarvāstivāda, viññānavāda and sunyatāvāda have been criticised by Śaṁkara in his commentary. The research problem is to analyse the appropriation of the Śaṁkara’s argument against the concept of the Vijïaptimätratä in of Viññāvāda Buddhist School. The objectives of this research to investigate the validity or no validity of Śankara’s Criticisms of the philosophy of Viññāvāda Buddhist School. The research will be implemented, based on Brahmasūtrabhasya with regard to vedānta philosophy and Viññānavāda Buddhist sources as the secondary sources. Five arguments against the teaching of Viññānavāda School were raised by Śankaraat the beginning of viññānavāda criticism. In addition to that the concept of existence of the world, Vāsana, Alayaviññāna Etc. was also criticized by him. AsŚaṁkara definesin Viññānavāda, it denies the existence of the world, and heargues because of the concept Vijïaptimätratä the other fundermental teaching of Viññānavāda school Ᾱlayaviviññāna, Vāsana etc. cannot be proved. But it seem that Śaṁkara has been misunderstood the concept of Vijïaptimätratä. The Viññānavādin never deny the existence of the outside world by the concept Vijïaptimätā. They emphasize that there is a gap between the real world and our perception. Finally it can be concluded that Ṥaṁkara has taken the literary meaning of Vijïaptimätā not the philosophical meaning. So Śaṁkara’s Criticism of the concept of Vijïaptimätratähas not a sufficient validityItem Linguistic analysis on the word - Vanaspati.(International Conference on Sanskrit and Eastern Studies, 2018 Department of Sanskrit and Eastern Studies, Faculty of Humanities, University of Kelaniya, Sri Lanka, 2018) Ven.Thilakananda, P.Sanskrit which is acknowledged as the most scientific and systematic language has been flourished as a root- oriented language. The etymological analysis is one of the fundamental domains in Sanskrit. The derivation of the words is categorized based on different factors such as cultural impact, social transformation, invasion, religious beliefs and so forth. Generally, Vansapati is classified as one of the extremely large trees. √VAN and √PAT, both of these roots are considered as the derivation of word Vanaspati. The explanation on this word has been given in different types of vital sources especially in Ayurvedawhereas; utilization of this word in common society is completely got about in diverse. The expectancy of this research is collection of data as investigative and philological study. The methodology that is practiced in this research is based on Vedic texts, Fundamental Ayurvedic thesis such as añöäìgahådayasaàhitä and etymological source, Yaskanirukti. Definition is given in nine volumes, 5.10 euphemism (sukta), Regveda that hued Vanaspati with its thousand branches. As well astaitriyasaàhitäand senädhisaàhitäare prescribedVanaspati is one of eight varieties. The attempt is taken in this research to establish the authentic explaination on the word of vanaspatiItem The influence of Mahāyāna Buddhism in Shan (Tai)(International Conference on Sanskrit and Eastern Studies, 2018 Department of Sanskrit and Eastern Studies, Faculty of Humanities, University of Kelaniya, Sri Lanka, 2018) Rev. AgganyanaMahāyāna Buddhism is one of the two dominant sects' of Buddhism. Sometimes, it is called Northern tradition, as it is mobilized in Tibet, China, Japan, Korea, and Vietnam. Historically, Mahāyāna Buddhism was introduced to Chana in the first century A.D. In the earlier of seventh century A.D, as the consequences of Chinese influences, some parts of Shan State were converted to Mahāyāna Buddhism. In addition, Shan historical recorded, the flourishing of Mahāyāna Buddhism in Shan was beginning from seventh century A.D, to tenth century A.D. However, some scholars argued that the Theravada Buddhism was first in traduced to Shan. Traditionally, it is belief that Theravada Buddhism was introduced to lower Myanmar to Mon State (Suvaṇṇahūmi) and was brought to Pagan lower Myanmar by King Anawratha at the eleventh century A.D. Geologically, at that time Shan was dominant the basin of the upper Myanmar up to Dali, Yunna, where present in China. According to Burmese’s historical record, the influence of Mahāyāna Buddhism in Pagan was ended by the reign of King Anaratha, as he introduced new Theravada tradition from Mon State. It made sense to prove that Mahāyāna Buddhism was firstly influence in Shan and even some part of lower Myanmar. Evidence was Sanskrit inscription which found in Rakhine State. The purpose of this paper, the researcher attempts to prove that the influence of Northern Buddhism was earlier then Theravada tradition with refer to history, archaeology, and traditional belief. The research problem is to point out the reasons of why Mahāyāna Buddhism could not exist longer, and non-remaining of Mahāyāna texts in Shan. In the end, this research paper will be concluded that Mahāyāna Buddhism was influence in Shan from China and end in the tenth century A.D. up to presentItem A Study on the Employment of Kautilya’s Sāḍguṇya as the Political Diplomacy In Sri Lanka Post 2015 Period(International Conference on Sanskrit and Eastern Studies, 2018 Department of Sanskrit and Eastern Studies, Faculty of Humanities, University of Kelaniya, Sri Lanka, 2018) Senarathne, I.Foreign policy is an endless dialogue between the powers of continuity and the powers of change (Adnan, 2014, P.657-659). ‘Political Diplomacy’ is the significant tool in foreign policy. Traditional diplomacy is capable of bringing peace, but Political diplomacy is capable of bringing not only peace but also prosperity. Kauilya who was the key advisor of King Chandragupta offered the Arthaśāstra as argument among war and diplomacy at about 300 B.C.E. As the prominent figure of Realism in Asia Kauilya redefined the unchallengeable ancient political wisdom through the theory of Sāḍguṇya. Kauilya recognized six fold principles of foreign policy through Sāḍguṇya named; making peace (Sandhi), waging war (Vigraha), staying quiet (Asana), preparing for war (Yāna), seeking support (Sansaraya), and the dual policy of making peace with one while waging war against another (Dvaidhibbhava). He has emphasised as tactics Saman (concillation), Dama (gifts), Bheda (dissension) and Danda (force) with six strategies of Sāḍguṇya. It's relevant with western theories of Morganthau’s hard power and Joseph Nye’s Soft power. According to Lakshman Kadirgramar, ‘The role of a diplomat is not to go to the Buckingham Palace in top-hat and tailcoat but to diplomatically work out economic and trade agreements beneficial to all the people of Sri Lanka’(The fine art of economic diplomacy, 2016). 2015, was a significant turning point of Sri Lanka. The UNP and SLFP have been governing country since 1948. But a new era of political collaboration through silent revolution has begun by the good governance coalition. Since then this government’s foreign policy, trade policy and fiscal policy has shifted and also the perspectives of rest of the world towards the Sri Lanka have changed with global economic power shift. After 30years war, Sri Lanka is finding political stability and sustainable economic development and also has already used sandhi, asana, sansaraya and dvaidhibbhavaas major strategies of political diplomacy under rebalancing china- Indu- Japan political - economic relations since 2015. This research will be conducted on both primary data &secondary data. Data analysed using descriptive statistics method. Would Sri Lanka be able to fulfil the major role being the economic hub of Indian Ocean through the Asian Centric Middle Path Foreign Policy of new coalition government?Item A Structural Linguistic Study of Cumaratunga Munidasa’s Neologisms of Sanskrit Origin(International Conference on Sanskrit and Eastern Studies, 2018 Department of Sanskrit and Eastern Studies, Faculty of Humanities, University of Kelaniya, Sri Lanka, 2018) Randula, K.K.G.Cumaratunga Munidasa (25th July 1887 - 02nd March 1944) is admired as the first scholar to recognise the need of Sinhalese neologisms capable of imparting modern scientific and technical knowledge in the twentieth century. Being the pioneer ideologist of the Sinhalese purist school, he is popularly known for his strong resistance to Sanskrit borrowings. Still, among the neologisms he coined before his ideological shift to extreme purism, a considerable number of neologisms of Sanskrit origin are found. This study attempts to examine the structural linguistic features of these neologisms formed by Cumaratunga employing Sanskrit roots. Accordingly, an adequate corpus of data was collected by referring to a number of books and articles written by Cumaratunga. Theories in structural linguistics were utilised for the data analysis. All the Sanskrit borrowings among Cumaratunga’s neologisms can be broadly categorised into two typological classes as adopted borrowings and adapted borrowings. Adopted borrowings are foreign words introduced into a language without any phonemic alteration in their forms. Among these both complex words and compound words are found. Complex words are the morphological constructions formed by attaching affixes to root forms. These constructions contain both prefixed forms and suffixed forms. Compound words are the morphological constructions that contain more than one root form. Among these both two-root compounds and poly-root compounds are found. Adapted borrowings are foreign words induced into a target language with various formal alterations to assure compliance with its phonology. Vowel shortening, aspiration loss and dentalisation are the three main processes of phonological simplification operated in adapting Sanskrit borrowings. It has been observed that most of the neologisms coined by Cumaratunga employing Sanskrit roots are not original coinages, but loan translations which render meanings borrowed from English with forms borrowed from Sanskrit. Therefore in conclusion it can be stated that such neologisms are of bifurcated origin