International Conference on Sanskrit and eastern Studies (ICSES)

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Sadvritta to achieve goals of health- A Review
(International Conference on Sanskrit and Eastern Studies, 2018 Department of Sanskrit and Eastern Studies, Faculty of Humanities, University of Kelaniya, Sri Lanka, 2018) Wimalasiri, Y.S.G.; Ven. Walapane Gnanasena Thero
World health organization defines healthy individual as complete physical, mental & social well-being but it is not merely absence of disease or infirmity. In Ayurveda it describes physical, mental, spiritual & social well-being of a person. Human problems in present era are enormous. Self esteem, high expectations lead to competitive society. Without fulfilling the desires person may undergo with frustration, depression and many psychological problems, ends up with physically and mentally unsatisfied person. To cope up with these issues it is very important to build up a persons’ mental status. Scenario of the mental hygiene is vastly explained in the Ayurveda context. Thus, Ayurveda answer the psychological problems in effective manner. To keep a good mental state there should be an ideal ethical way to be followed. It is explained as sadvritta in Ayurveda; A Code of conduct of life. It addresses to develop physical, mental, spiritual & social well-being aspects of a person. There are common day to day practices to enhance the health and controls individual’s senses and desires. Arogya and Indriya vijaya are the two main objectives of sadvritta. It is a self reviewing process which helps to judge one’s own personal living style and it awards individual’s to develop his personality. The intelligent person take care of his own sense organs by avoiding of taking excessive, improper and non utilization of sense organs(prajnaparada), time (kala) and intelligent (buddhi). Those are the causative factors for physical as well as mental disorders. The main components of sadvritta are instructions for practices of preventing psychosomatic disturbances, practices regarding self control practices regarding; general ethics, taking diet and natural urges, study, relation with ladies and social relations and fire worship. These practices can be disseminated and implemented through sadvritta to achieve goals of Health
A Comparative study on the Buddhist Concept of Emptiness
(International Conference on Sanskrit and Eastern Studies, 2018 Department of Sanskrit and Eastern Studies, Faculty of Humanities, University of Kelaniya, Sri Lanka, 2018) Ven.Rathanawansha, K.
The concept of Emptiness is recognized as the central philosophy of Early Mahāyāna particularly, in Mādhyamaka school of Buddhism. Nonetheless, this concept of emptiness or sun̄n̄atā exists in both early Buddhist teachings and early Mahāyāna Buddhism. Although this term appears in early Buddhist suttas, many scholars attempt to undertake the theory of emptiness as an innovation of Nāgārjuna and it was created as a result of the development of Buddhist philosophy and Buddhist logic. Ven. Nāgārjuna who was the founder of the Madyamaka school, use emptiness as an equivalent for dependant arising (paṭiccasamuppāda), as him, emptiness is a synonym for dependent arising and the Nibbāna. But, though this theory of causality has been considered as the central teaching of the early Mahayana Buddhism in accordance with the Prajn̄āpāramitāsūtra and Loūkāvatārasutta, it is accepted as a special term for a central teaching of early Buddhism following the Theravada point of view. According to the early Buddhist teachings, the way of liberation has been identified though the understanding of three characteristics of existence known as tilakkhana, and by means of the realization of causality. Evidently, it is proved that the sun̄n̄atā has been used in early Buddhist teachings as an equivalent for dependent origination which is also recognized as the central teachings of Buddhism. Nonetheless, though the theory of dependent origination is honoured as the sunnata in Theravāda Buddhism as same as in early Mahāyāna teachings. Therefore, there should be an essential discussion to be elucidate the concept of sun̄n̄atā as the central teaching of Theravāda Buddhism as well. This attempt is not against the teaching of the Buddha, but will help to be the brilliance of Buddhism
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 validity
Field Study on Sacrificing Ancestors by Mahāyāna Buddhist in Taiwan
(International Conference on Sanskrit and Eastern Studies, 2018 Department of Sanskrit and Eastern Studies, Faculty of Humanities, University of Kelaniya, Sri Lanka, 2018) Ven. Akhila, S.
Taiwan is the small country but well developed in Asia the continent. According to the census, 35% of the population adhered to Buddhism (Mahayana). Among the Buddhist rituals, sacrificing ancestors get the highest place. After burning of pyre, collect ash and store in the specific Building in the Temple. Relatives commemorate ancestors once a year on the date of New Year. Meals are cooked which are favourite of ancestors and offer to ash stored place in the temple. They pray and request to come and accept the food. Two equipment throw on the floor which is made in wood indicate whether spirit of relative comes or not. If the equipment shows the posture that spirit comes to accept food, people talk, laugh and, cry with sprit. Communication with spirit is really important because they feel that spirit of beloved one come and stay with them at meals offering time. When talking, laughing and crying, those activities show the aliveness. Burning of lotus flower is the one of efforts made by people to born a good birth for dead person. Three lotus burns put in to fire house which is situated near the ash stored building. As beliefs of Mahayana Buddhist in Taiwan, lotus symbol the pure and also Buddha was born on lotus, hens the dead person will born in the comfort life acquiring merit from burning lotus. Burning money made in paper is indicated that luxurious life for dead person. Taiwanese believe that burned money will collect by dead person and use them in next birth. This research has been conducted by using the data on field study
Sleep; A concept from Sanskrit literature for healthy person
(International Conference on Sanskrit and Eastern Studies, 2018 Department of Sanskrit and Eastern Studies, Faculty of Humanities, University of Kelaniya, Sri Lanka, 2018) Samaradiwakara, S.W.M.I.U.K.; Silva, P.A.S.N.; Wimalasiri, Y.S.G.
Sleep is an important part of a daily routine and it is a vital indicator of overall health. It is one of the trayoupasthambha; three pillars on which a person’s health is firmly balanced and it is a complex and dynamic process which affects the body functions as well as brain functions. When the mind gets exhausted the sensory and motor organs dissociated from the objects leads to an individual sleep. Sleep is a naturally recurring state of mind and body that affects almost all the types of tissue and systems in the body; especially the vital organs such as brain, heart and lungs. Sleep needs vary across ages and it is essential for survival of human being. The same sleep if proper quality and quantity brings happiness, knowledge, strength and longevity in an individual and improper sleep leads to destruction of the same individual. Busy stressful life styles loges major sleep complaints include insomnia, inability to sleep at desired time, excessive daytime sleepiness and abnormal movements or behaviours during sleep. This study is aimed to find Sanskrit literature for sleep in Ayurveda authentic books for different aspects of sleep. Ayurveda Samhitās in Sanskrit were used in the study to collect information. Samhitās elaborate comprehensive details regarding sleep. Classification, causes of insomnia, methods to induce good sleep, contra indications of day time sleep, recommendations for day sleep, role of sleep in obesity and several aspects of sleep are explained thoroughly in Ayurveda texts. Samhitās advice to uplift the quality of life of a person to obtained better physical and mental health through proper sleep. Thus, the knowledge of sleep which is in Sanskrit should be revealed to a person human with the different aspects and accurate meaning of their terminologies. A quality research outputs which help to maintenance of positive health to obtain all Dharma, Arta, Kama and Moksha
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. Kauilya 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 Kauilya redefined the unchallengeable ancient political wisdom through the theory of Sāḍguṇya. Kauilya 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?
A study on the similarities between the teachings of Buddhism and Jainism
(International Conference on Sanskrit and Eastern Studies, 2018 Department of Sanskrit and Eastern Studies, Faculty of Humanities, University of Kelaniya, Sri Lanka, 2018) Kalawane Sumangala Thero
Two main traditions that were in quest for liberation in the history of Indian philosophy were Brahma tradition and Śramaṇa tradition. By 6th century B.C. six Gurukulas operated in Śramaṇa tradition. The leaders of theses Gurukulas were known as ‘the Six Teachers’ who were bearers of traditional and strong philosophical views. Among these leaders who were criticized by the Buddhist tradition, the least criticized teacher was vardhamāna or else known as Mahavīra. The Lord Buddha and Mahavīra are historically considered as contemporaries and the general opinion is that the Mahavīra was born three decades before the birth of the Lord Buddha. Buddhism and Jainism are two religions. It is certain that Buddhism is a separate philosophy from that of Jainism. Both these traditions, in their quest for liberation have entered the process of eliminating the Kleshas. The Jains maintained their spiritual lifestyle observing catuyamasanwaraseelaya while also respecting absolute non-violence (Ahimsa) whereas Lord Buddha searched for spiritual well-being by choosing the Middle way. Even though much dissimilarity are visible in the teachings of Buddhism and Jainism, Some of the sermons of each religion bear similarities. Such similarities will be taken into consideration in this study, while referring to sermons of the Lord Buddha and Mahavīra. Thereby, studying the similarities between the two teachings will be conducted in this study referring to Tatāgatha sermons in Dhammapada of Khuddaka Nikāya and Sutta Nipāta as well as Uttar-dhyayana belonging to Mula Sutta of Mahavīra
An Investigation on Holy Circular House (Chakaghara)
(International Conference on Sanskrit and Eastern Studies, 2018 Department of Sanskrit and Eastern Studies, Faculty of Humanities, University of Kelaniya, Sri Lanka, 2018) Ven. Wimalakhanthi, G.; Ven.Indananda, W.
The ancient monastery complexes such as Hattikuchchi, Vijayaramaya, and Abhayagiriya contain some peculiar buildings. They are normally circular, rectangular or ellipsoidal shapes. These buildings were erected with a special design. The ground floor is open to all who recite Dhamma and others can see the occasion by gathering around it and it was quite high from the ground and was not erected to the regulations of the Adhiṣāna mentioned in the Manjusri-bhāṣita-vāstuvidyā-śāstra. The upstairs might had been made with timber but not with stone slabs though the ground floor was made with stone pillars and slabs. The chakagharas were designed to recite Dhamma, to place Dhamma books, to hold the discussions of Dhamma, and to write Dhamma books. Though they were renovated the usage of them which was not interpreted properly. The aim of this research is to give a real meaning of their usage, describing the architectural plan. Many scholars interpret it as oblation assembly, Uposathaghara or a peculiar building. The present writer identified the real usage of these buildings with support of inscriptions. Three inscriptions out of 64 contain the word ''chakagara" meaning circular house. Early Brahmi inscriptions contain a word ''patibanakuta''. Patibanakuta means the hall for reciting Dhamma stanzas once a week or a fortnight. In the doctrine of Buddha mentioned the chakra of Dhamma (Dhammachakra) and reciting the Dhamma frequently in the chakaghara by monks of the monastery together. Laymen and sāmaṇera Bhiksus could have viewed as they wish without participating in it. That type of practice has been made in the Anuradhapura period. Mahāvamsa mentioned as Dhammasangani Gharathe house for Dhamma, Dhammadhatughara and Dhammadatu Mandira, the depositing house of Dhammadhatu. Hence, the chakagara mean the house of Dhamma affairs prevalent in those monasteries. Methodology of this research based on field and literary survey. According to the facts revealed from newly discovered and interpreted inscriptions and from the plans can be proved it as Cakaghara in meaning of Dhammachakra building
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
Vidushaka in Rathnāvalī, Abhijñānashākuntalaand Mr̥cchakat̥ikā: With Reference to Superiority and Incongruity Theories of Humour
(International Conference on Sanskrit and Eastern Studies, 2018 Department of Sanskrit and Eastern Studies, Faculty of Humanities, University of Kelaniya, Sri Lanka, 2018) Karunarathna, L.S.
Vidhushaka (vidūs̥ka) is the trustworthy close Brahmin friend of the hero in every Sanskrit drama though he is been named differently, for instance Vasanthaka (vasanthaka) in rathnāvalī, Madhavya (mād̥havya) in Abhijñānashākuntala and Maithreya in mr̥cchakat̥ikā. Since Sanskrit dramas discuss about serious themes such as humanity, human bonds, destiny and character variations hence Vidūṣaka is the comedian who blends humor and laughter to the play. Humor has been defined and theorized by both Eastern and Western theorists. The main objective of this study is to examine the humor produced by Vidūṣaka with reference to two of the Western theories of Humor: Superiority theory and Incongruity theory. For this purpose the research problem was stated as how could the humor, which was brought out through Vidushakas in rathnāvalī, Abhijñānashākuntala and mr̥cchakat̥ikā be analyzed with relation to the superiority and incongruity theories of humor? Superiority related humor attends on disparagement of another person’s mistakes or stupidity. As the listeners or the audience feel some kind of supremacy over the failures and discomforts of others, this could also be considered as an aggressive form of humor. The human mind consists of basic mental patterns, which are established with life experiences. In the incongruity theory, the humor emerged by ideas clashes with the existing patterns and expectations in the listener’s mind. In order to realize the humor, the audience must be able to cognitively understand the incongruity. First, the three dramas were examined carefully in order to gather the incidents, where Viduṣaka is producing humor. Those incidents were categorized with reference to the two theories. Data was mainly analyzed qualitatively. Numerically, it was clearly visible that the humor created by Vidūṣakas in the above three dramas falls within the superiority theory more than the incongruity theory
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 theatre
A Philosophical analysis of the Upaniṣadic teaching to build a moral society in the present
(International Conference on Sanskrit and Eastern Studies, 2018 Department of Sanskrit and Eastern Studies, Faculty of Humanities, University of Kelaniya, Sri Lanka, 2018) Jayapala, I.D.
Upaniṣad teaching among Eastern philosophical teachings is a major consideration because the basis of the entire oriental philosophy has emerged from the Upaniṣad philosophy. Many of its teachings are of much more value today. The main purpose of this research is to make use of the moral teaching of Sub-scholarship based on such a basis for modern social systems? If so, look at it. For this purpose, the books on the Venerable vision were examined and most of them examined how the ethical teaching was related to it. By the way, ethics and moral teaching were examined in the books on modern teachings, and many of them seem to indicate the basic points of interest in the teaching of Upaniṣad. The general teaching of the Upanishad is to get one-way. The teaching of Upanishad that the world originates from one person called ‘’íśwara’’. They have pointed out that the man who was born as an organism should get to his own soul, and he must return to ‘’íśwara’’ . According to the Upanishad philosophers, it is man's ideal for understanding the lives of the souls to gain emotion and self-esteem. They are parallels to the sun, and so does the sun, through the unity of the sun, so that man and the worldly paradise should be exempted from the ideal paradise. Because of this reason, he has also developed the teachings of Ethics in the same way as their own philosophical values. The goal of Upanishad is build up self-extermination. It is taught in the subgenus of subjugation, lust, desire, and humility to tackle the moral life of mankind. It teaches that a person must have the capacity to live with a real understanding of his senses. Upanishad ethical teaching has taught that one who does not understand is behaving again and again in the face without immortality. It can be argued that many of the social problems that are being raised in the present system of society are largely due to the lack of understanding of man in man. Upanishad teaches that the person who makes a life of discernment is the life of a unselfish devotion to the world. Sub-genre philosophers who claim that man is not a satisfying social life have been described as unsatisfactory because they are gradually destroying man. This is directly affecting the present method. The unsatisfactory man has today translated into major social issues with the problems that arise when he meets his limitless needs and needs. In the teaching of Upanishad, it is stated that man should not be loved by selfish feeling except the whole society. According to the teachings of the Sub-Quran, man who is a successful personality who has been successful in achieving a moral code is going to the Supreme ‘’ íśwara’’ as well as the use of these teachings to build up the society, there are many solutions that can be found in today's human society
The store consciousness 'ālaya viññāṇa' and it's relation to early Buddhism. (With reference to Ārya Lankāvatāra sūtra)
(International Conference on Sanskrit and Eastern Studies, 2018 Department of Sanskrit and Eastern Studies, Faculty of Humanities, University of Kelaniya, Sri Lanka, 2018) Ven. Narada, P.
Glancing back at the Buddhist history it is evident that the early Buddhist teachings developed in a more descriptive and logical manner. As a result four great Buddhist philosophical traditions were born; Sarvāstivada, Sautrāntika, Yogācāra viññānavāda and Mādhyamika śunyatāvāda. Among these Buddhist philosophical schools, Yogācāra viññānavāda is very prominent as it directly deals with the individual's mind. Among the early Buddhist teachings, it pays the major attention to the mind which will lead to one's salvation or inferno. It clearly elaborates how come the world we perceive is just a result of our own mental process. Buddhism believes the transmigration of an individual in the circle of Saṃsāra birth to birth and the resultants of one's action simultaneously runs with the individual himself/herself in the saṃsāra. Even though early Buddhism rejects the concept of a permanent soul the cycle of saṃsara is explained as a chain of actions and reactions that transmigrate continuously, which are deliberately ssubject to change, therefore the impermanence is universal.According to this phenomena it has being somewhat problematic to explain the transmigration of individual's from birth to birth simultaneously as the resultant of actions, perfections etc. As a solution for this dilemma viññānavādians introduce the concept of store consciousness or store-house of pure consciousness called asālayaviññāna or tathāgatagarbha. Ārya Lankāvatāra sūtra, a major teaching of Yogācāra viññānavāda describes the function and the characteristic of store consciousness. In this research paper we hope to Performa critic investigation regarding these phenomena of store consciousness, whether it complies with the core teachings of early Buddhism or not.
A Comparative study of dramas “Prathiññāyaugandharayana Natikawa” and “HasthikanthaManthare”
(International Conference on Sanskrit and Eastern Studies, 2018 Department of Sanskrit and Eastern Studies, Faculty of Humanities, University of Kelaniya, Sri Lanka, 2018) Godakanda Arachchi, E.K.
“Prathiññāyaugandharayana” (alias Prathigngnanatikawa) can be identified as a great masterpiece of Sanskrit playwright Mahākavi Sri Bhāsa. Stories included in “Brihatkatha” of Guṇādya and “Katā Sarith Sāgaraya” of Somadewa were become the source for this play. “Hasthikantha Manthare” written by Ediriweera Sarachchandra in 1959 was based on “Pali Dhammapadattakatha (Dhammapadareviews)” & “Saddharmarathnawaliya”. The stories of King Udayana were used for aforesaid dramatic works of Bhāsa and Sarachchandra. The objective of this research is to investigate how the playwrights of two different countries used the same source for their recreations and study about the ideology given for the society by two playwrights of two different eras by based on same sourceis the significance of this research. Finding out about the kind of life experience given for the connoisseurs of two countries is the research issue. Primary and secondary sources were used as the research methodology. “Prathiññāyaugandharayana Nāikawa” and “Hasthikantha Manthare” were used as primary sources while using source materials and many reviews as secondary sources. Bhāsa tried to represent the responsibilities of ministers towards the king as well as the kingdom in creative manner and the bottom line of the story illustrates the importance of appointing ministers who do not try to accomplish their own desires.“Hasthikantha Manthare” signifies the consequences that should be faced as a result of having greediness for power. The attempts that made to provide different political interpretations based on the same source by playwrights of two countries who belong to two different eras, have been revealed through this research.
A Study on Education as explained in Bhagavad Gītā
(International Conference on Sanskrit and Eastern Studies, 2018 Department of Sanskrit and Eastern Studies, Faculty of Humanities, University of Kelaniya, Sri Lanka, 2018) Karunathilake, N.M.B.P.K.
Bhagavad Gītā is one of the most important religious texts in Hinduism, which has a philosophical significance. Nowadays many countries face problems because of the lack concern that gives for the educational sector. The term does not refer mere education. Education should involved in generating proper values, emotions, behaviour, attitudes, etc. the objectives of this study are to identify the objectives of education, according to Bhagavad Gītā, the methods of teaching that Bhagavad Gītā has used and the contemporary relevance of these educational teachings. The comparative and analytical method is being used in this research in order to identify the interconnection between Bhagavad Gītā and education. Finally the findings are philosophically analyzed. In this study several key objectives of education have identified as development of logical and reasoning ability, development of personality and virtual knowledge, adjust individuals to the social purposes, lead individuals towards achieving desired goals, establish the importance of doing duty for the sake of duty and improving the disciplinary procedure. Lord Krishṇa used question and answer method, conversational method, learning by doing, acquire the core levels of knowledge through teaching the basic understanding, emphasized rational analysis and demonstration method when guiding Arjuna who was the prince pāndavas. Lord Krishṇa gives both physical and spiritual knowledge to Arjuna by an influential teaching methodology as an influential teacher
Sri Lankan Sanskrit Literature which Revived after the Colonial Era
(International Conference on Sanskrit and Eastern Studies, 2018 Department of Sanskrit and Eastern Studies, Faculty of Humanities, University of Kelaniya, Sri Lanka, 2018) Ven. Dhammaruchi, G.
Polonnaruwa Era can obviously be concerned as the climax of Sri Lankan Sanskrit literature .Venerable Sariputta Sangharāja thero made a commendable contribution towards the upgrade of Sanskrit literature. Surprisingly, there were no Sinhalese scholars enough to produce literary works in Sanskrit. It clearly depicts that Sinhalese scholars who had a profound knowledge in Sanskrit were very rare to find then and there. In the context of Sri Lankan literature, it had its golden ages during the Kotte Era. To our dismay, this flourished literature started its downfall with the invasions of the Portuguese, the Dutch and the English respectively. The period which prevailed under the control of them is called the Colonial Era though ven. Saranankara Sangharāja thero set up Niyamakanda Academy where Sanskrit was not used at all. Similarly, during the colonial era several schools of thoughts emerged in the hope of renaissance of Sri Lankan literature. Among them, Dodanduwa School of thoughts played a vital role for the betterment of Sinhala, Pali and Sanskrit. Further, Dodanduwa School of thoughts deserves the credit for producinga Sanskrit taught scholar following Saripuththra Sangharāja thero, who lived in Polonnaruwa era. This Sanskrit learnt scholar was none other than ven. Aluthgama Seelakkhanda thero. The sole purpose of this research is to publicize this very notion. Surprisingly, Sīlakkhanda thero was the one and only Sri Lankan who provided “Tīkā” in Sanskrit. He promoted Sanskrit across Sri Lanka and India. The research methodology was to study literary sources. Moreover, library reference was done at Shailabibbaramaya where he stayed. The final conclusion was that the founder of modern Sri Lankan Sanskrit literature was Ven. Seelakkhanda thero who belonged to Dodanduwa School of thoughts
North East and the Interior component of the house in theories of vástuvidyá
(International Conference on Sanskrit and Eastern Studies, 2018 Department of Sanskrit and Eastern Studies, Faculty of Humanities, University of Kelaniya, Sri Lanka, 2018) Tharaka, R.G.H.
There are architecture theories spanning a wide range of subject, such as vásthuvidyá business and monastery. It is necessary to determine the direction for planning the interior design which is one of the main components of architecture. When planning a house, the components that should be designed under the each direction are mention in vásthuvidyá references .The components that should be designed and that should not be designed in the North East direction, which is considered as the universal energy are evident. Therefore, the purpose of this study is to determine the influence of North East direction then designing a house and how it affects the inhabitants. After calculating the lengths and the widths of 10 selected houses, directions are determined using the compass to find the centre of the house. Then it’s determined which compartment of the house is created towards the North East and study how the vásthuvidyá references reveal the results by creating that compartment in the North East .Then discus which residence about it to determine the authenticity or falsity of prevailing preferences .Then it is clearly identified that whether the strength of North East direction influences the residence when designing the interior component of the house. Eventually the test assume that it creates negative effects for residents due to the decreasement of universal energy by designing kitchen and bathroom towards north east direction at the same time it creates good effects by designing veranda, shrine room and study room towards North East
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 poetry
Modern Approaches in Sanskrit Studies (With Special Reference to the 17th World Sanskrit Conference)
(International Conference on Sanskrit and Eastern Studies, 2018 Department of Sanskrit and Eastern Studies, Faculty of Humanities, University of Kelaniya, Sri Lanka, 2018) Ven. Indananda, W.; Ven. Wimalakhanthi, G.
The objective of this paper is reveal the modern tendencies of Sanskrit Studies as experienced at the 17th World Sanskrit Conference (WSC) held at the University of British Columbia, Canada on July 09 – 13, 2018. Combination between the Sanskrit knowledge possessed by the Indians and other Asian scholars and the ideologies of western intellectuals have been paved the way to derive new approaches in Sanskrit studies. Due to the association of these two traditions, the field of Sanskrit studies has influenced critical and comparative aspects. Modern Sanskrit scholars are using these two aspects to reveal different concepts and sources viz. discussing an ideology in an analytical viewpoint focusing on diverse concepts and texts. Linking Sanskrit studies to other disciplines such as linguistics, religious studies, law and society, scientific literature, Economics and Management etc. and revealing the hidden meanings of the texts are other approaches prevailing in the present Sanskrit studies. As a result of the association of modern technology, new research areas have been added to the Sanskrit studies like 'Computational Sanskrit and Digital Humanities'. Creating opportunities to Learn Sanskrit online, introducing simple and easy ways to learn Sanskrit, enhancing e-sources, bridging the gap between the computer and Sanskrit studies are some new approaches emerged in Sanskrit studies. Other than that, Manuscript logy, a newly introduced subject to study on manuscript in a scientific way is a popular topic among modern Sanskrit scholars. Meantime, it aids to the process of editing and translating Sanskrit texts in an effective way. In addition, promoting Spoken Sanskrit (Sambhāṣaṇa-Saṃskṛta) is considered as a worthy option to preserve the lively nature of Sanskrit. Therefore, the present Sanskrit scholars, especially in India, pay a great attention to promote Sanskrit as a conversational language under a proper mechanism, apart from an academic language. In the same way, while paying enough attention on the ancient literary works in a critical way, promoting the modern Sanskrit writings and observing the nature therein are major activities in the present Sanskrit studies
A study of the significance of Yoga philosophy for the progress of individual life
(International Conference on Sanskrit and Eastern Studies, 2018 Department of Sanskrit and Eastern Studies, Faculty of Humanities, University of Kelaniya, Sri Lanka, 2018) Kumara, M.M.S.
Yoga philosophy is the prominent system among the Shad darshana or six fold philosophies of ancient India. Yoga philosophy which came down from the pre – historical period was written by the Seer Patañjali in the 2nd century B.C. Patañjali is considered the father of Yoga philosophy. Yoga philosophy is also mentioned in the contemporary writings, Veda literature of Hattayoga Pradeepika, Shiva Sahitya and Bhagavat Gīta. Evidence has been found of yogic postures of the Indus Valley Civilization before 1700 B.C. Eleventh figures of Yogic postures were found in that archaeological excavation. According to Gregory Pocel, those figures are equal to Yogic postures in the nature of their mounding. Yoga philosophy is also mentioned in the Upanisad texts of 600 B.C. and the Bhagavad Gita. Yoga philosophy is an essence of all the philosophies presented by Yoga teachers. It is used by various teachers for happy life. Yoga '' yug '' has the Sanskrit meaning '' Consistency'', life-force of man that is equal to "strength" or "energy". The basic texts explains that how energy, concentration, and prana yoga occur. Although many understood that Yoga is a system of postures or the way of obtaining physical and mental happiness, Yoga philosophy is a broader subject. The objective of this research is to identify, how far the Yoga philosophy is able to enhance the progress of individual life. Even though day today life is with full of social issues, Yoga philosophy can solve them. The methodology applied here in this research is literary survey mainly focusing attention to the basic texts of the Yoga philosophy. Secondary sources are also taken into consideration