ICSS 2013

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Guidance provided by Buddhism to properly utilize human labour: a study based on the Sutta Pitaka
(University of Kelaniya, 2013) Piyananda, W.
The ultimate ambition of every human being is to spend a happy and meaningful life. In order to achieve this goal, people often use their labour or 'working-capacity' in both good and bad ways. The topic of 'human labour is something which has attracted a major attention throughout the globe. Further, an international labour day has been devoted to the working people all around the world. Human labour is one of the major reasons behind the contemporary development. It is also clear that various misuses of this labour have resulted in a number of issues. Some of them are environmental pollution, endless production of weapons, terrorist organizations, and drug production and distribution. The present study seeks to inquire into the factors such as (a) the recommendations depicted in the Buddhist teaching with regard to the use of human labour; and (b) the major guidelines found in the Buddhist teaching with respect to that phenomenon. Buddhism considers human life as the most valuable life on the earth. It further emphasizes the importance of making human life an important one not only to the individual but also to entire society. According to the Dhammapada, the single moment which is spent in a meaningful way is more important than spending even hundred years without a proper meaning. The Buddhist Suttas include two fields with regard to the ways in which human labour has to be used. According to them, there are certain ways in which those who wish to attain nirvana should use their physical and metal labour. Such suttas as vyaggajja, and singalovada urges the laic people to use their labour (both mental and physical) in such a way that they could live a happy life and then make their afterlives successful. Thus, a peaceful and calm environment could be established only by providing the people who spend their manual labour equal opportunities. The present study focuses on studying the guidance provided by the suttas in order to achieve such a goal.
Religious associations and development in India: a study of the Ramakrishna Mission
(University of Kelaniya, 2013) Dutta, S.
India has had a relatively long tradition of religious associations providing autonomous spaces of power, social and civic activism, which dates back to the birth of Buddhism and Jainism, followed by the medieval Bhakti and Sufi movements, through the plethora of socio-religious associations that had cropped up during the late nineteenth and early twentieth century, until the ones that have emerged in the post-colonial era. Notwithstanding the fact that the fundamentalist and divisive politics of certain religious associations has led to several gory riots and the very partition of the country, many of them have played a pivotal role in ensuring that development remains inclusive, although, their role continues to be undermined in academic writings. Again, with the onset of the „LPG era‟ in India by the 1990s, that saw a roll back of the state mechanism, and the phenomenon of development taking a „participatory‟ turn following the 74th Amendment Act of the Indian Constitution, the gaps which evolved in service delivery are increasingly being filled up by civil society associations. In this context the proposed paper seeks to analyze the contribution of one of the most prominent religious philanthropic associations in India, the Ramakrishna Mission, in the field of development. Using the purposive and snow ball sampling techniques, the study interrogates the members of the Ramakrishna Mission, apart from the beneficiaries of some of its projects and a few state officials, to elucidate as to how a „traditional‟ association negotiates its existence within the paradigm of a „modern‟, bureaucratic and „secular‟ state. The study observes that through its emphasis on Practical Vedanta, the Ramakrishna Mission has made colossal contributions in the field of education, health, and relief work, rural and tribal development. In the ultimate analysis, the proposed paper compels one to rethink the relationship which religious associations share with the nebulous concepts of „development‟ on the one hand, and „civil society‟ on the other.
Inter-commentarial Discrepancies & Theravada Confraternity: A Critical Scrutiny on assāsa & passāsa Exegesis in Pali Commentaries
(University of Kelaniya, 2013) Gamage, A.K.
As the Pali commentators vehemently insist, at the very outset of the Atthakatha-s, the Theravada tradition is endowed pristine judgments and uncontroversial exegeses regarding the word of the Buddha. Even though those commentators claim in this manner, some topsy-turvy exegeses can be obviously seen in some Pali commentaries. So also, though the Theravada tradition itself claims about its uniformity and uncontroversial nature, Pali commentarial accounts reveal the fact that some subdivisions of this tradition held different opinions about some concepts and some of them have offered diverse interpretations for some terms existing in the Pali canon. According to the modern and common usage, assāsa means 'inhalation' and passāsa means 'exhalation.' assāsa and passāsa appear in Sanskrit, respectively as āshvāsa and prashvāsa. Monier Williams and V.S. Apte render āshvāsa as 'taking breath' and 'recovering breath' respectively. Interestingly, Monier Williams again renders prashvāsa as 'inhale.' Pali-English dictionary also translates the first term as 'exhale' whole the second term as 'inhale.' When we examine Pali exegetical literature, it is manifest that there was an identical connotation for these terms among Sutta-commentarial tradition and Vinaya-commentarial tradition. That is to say, these two Buddhist masters had totally opposite idea about the meaning of these two terms. As venerable Buddhaghosa records in the Visuddhimagga, assāsa is the wind issuing out; passāsa is the wind entering in” is said in the Vinaya Commentaries. But in the Suttanta Commentaries it is given in the opposite Sense. This shows that the early connotations of these two terms uses among the Vinaya commentarial tradition were quite different; debatable thus it is of worth exploring. This paper, critically discusses the more archaic and accurate meanings of assāsa and passāsa attempting to reach a reliable conclusion for the emergence of such a discrepancy scanning all available source materials related to the academic Buddhist studies such as Pali canonical accounts, Commentarial exegeses, Sub-commentarial (Tika) occurrences, Vedic and Upanishad texts, Buddhist hybrid Sanskrit sources, Sanskrit/ Pali lexicons will also examined when necessary.
Palm leaf manuscript culture in Sri Lanka
(University of Kelaniya, 2013) Ranasinghe, Piyadasa
Palm leaf, also known as Ola leaf, has been the chief writing material as well as the principal career of knowledge in Sri Lanka from early Anuradhapura period to 20thth century, for more than 2300 years. Even in this digital era writing on palm leaves for special purpose is still exists. The present study, based on the examination of archival data as well as manuscripts themselves, is an attempt to identify the palm leaf manuscript culture which formed the intellectual backbone of the nation. Manuscript culture can be defined as a sub set of main culture which involves in the production, distribution, collection and preservation of manuscripts and practices and beliefs pertaining to these activities. Invariably it is influenced by the main culture and vice versa. In Sri Lanka palm leaves have been in use as single leaves for writing short messages and notes and as bounded set of leaves gathered together with a strong thread to form a book. Both sides of the book were protected by two wooden plates usually decorated with coloured illustrations. The study revealed that there was a set of practices and beliefs that can be termed as palm leaf manuscript culture. Processing of raw palm leaves into flexible and durable writing material has resulted in a specific art and craft. Growing palm trees and economical use of leaves with clear ecological concerns, specific writing system to write on palm leaves, training of copyists, copying profession, book cover decorative art, preservation techniques of manuscript books and institutions to collect them and the social role of manuscripts are some of the features of this culture. It was observed that the prevailing listening tradition- the inevitable outcome of the oral tradition- was further strengthened by this manuscript culture. Respect for books in Sri Lankan culture is also due to the impact of manuscript subculture which personified Dhamma in book format on a par with Buddha and Sangha. At the beginning palm leaf manuscripts that recorded Dhamma became sacred objects and later the same notion seeped into other types of manuscript books also. Bibliographic control of manuscript books or the dissemination of bibliographic details of such books to interested users has also been a part of this culture. Standard of the description consisted of fivefold elements, viz., author, title, cause (reason for writing), extent and use. Although the manuscripts books were not for sale as today, there was a system similar to modern book publishing in which copyists did the role of printer and sponsors played the role of publisher. Certain folk beliefs and folk tales associated with palm leaf manuscript culture are also found and in general the subject needs multi- faceted investigations.
Studies on Sri Lankan folk drama and ritualistic ceremonies in the Colonial era: a content analysis
(University of Kelaniya, 2013) Kariyakarawana, S.M.
Rituals and magic were more significant fact in the pre-colonial mode of production. Arrival of colonialism displaced their practical value and usage by superimposing capitalism over that mode of production. Therefore, authentic nature folk plays could finally be seen only before the deep rooting of capitalism. Then those rituals functioned as organically connected practices of day to day human lives. Some of European and native scholars had studied this Folk drama and Ceremonies in this context before the grant of political freedom to the country. This study attempts to re-read contributions that appeared from 1829 to 1948 in this field. Those cultural practices have changed with the march of time as a result of the influence of economic and political factors. Therefore it is difficult to understand their original nature and real context presently. This study aims to understand the original nature of those dramas and ceremonies by means of studies done in colonial period. This research only uses literary survey for collecting data. The method of content analysis is used for analyzing data and the study only focused on Thovil, Bali, Sokari, Modi, Kolam, Nadagam and Kooththu. The paper presents descriptive accounts on all these categories respectively. Scholars in colonial period have experienced those cultural elements in genuine context, and then the ritualistic expectations were main purpose for them. Now, their purposes have transformed into entertainment or symbolism of national identity.
Navagraha Shanthikarma (Nine planet ritual) in Southern Province, Sri Lanka
(University of Kelaniya, 2013) Pabalu, H.
Shanthikarma rituals are based upon culture and beliefs of the people. They are usually performed when a person is having problems such as ill health, difficulties in day to day life etc. The purpose of a shanthikarma is to get relief from such problems. One of such shanthikarmas practiced in Sri Lanka is Navagraha shanthikarma, the ritual that makes offerings to nine planets. In this study attention has been paid to Navagraha shanthikarma practiced in Southern Province in Sri Lanka. Three villages, namely Maramba, Poramba, and Lenama were selected as the area of research. Main objective of the research was to identify the effects of Navagraha shanthikarma on lives of people in these rural areas. The secondary objectives were to identify the different shanthikarma practices found in the three main dancing traditions in Sri Lanka (Up country, Low country and Sabaragamuwa) and to examine the concepts of nine planets among the rural falks. Also it was attempted to identify the nature of disturbances, troubles and ill fates etc. which were believed to be the bad effects of the planets. Historical observation and comparative methods were used in the study. Data gathering was done through informal interviews and observation of shanthikarma. It was concluded that people erespective of their social status are in the belief that nine planets influence their lives and day to day activity. They firmly believe that bad influence of planets can be avoided by performing Navagraha shanthikarma.
Date of the Martello Tower at Hambantota
(University of Kelaniya, 2013) Wisumperuma, D.
The Martello Tower in Hambantota in the southern Sri Lanka is the sole example of this fortification type in the country. It is a round gun-tower of two stories on a small hill which was designed to be used as a defence structure. This style originated after a tower in Corsica that caused difficulties to the British during their battles with the French in 1794 and these towers were adapted to the British defensive strategies soon. The exact date of the construction of Hambantota Martello Tower is not established due to unavailability of records. The suggested dates for the tower vary; one statement said it was constructed shortly after 1796 and another placed the origin of the tower between 1803 and 1806. The first known published reference to the tower is dated to 1806. It is often mentioned that this might have been used during the barricade of the Kandyan Sinhalese in 1803, when they attacked the British held territories. The objective of this paper is to date the construction of this tower, based on authentic records of the British administration. According to the records available, Martello Tower at Hambantota was constructed after August 1804. It is evident that Major General D.D. Wemyss, Commander of the Forces in Ceylon, ordered Lt. W. Gosset of the Royal Engineers who was in charge of the engineer department at Galle to construct a round tower to contain fifty people. Records also suggest it was still under construction by mid-1805.
An exploratory study on archery in Sri Lanka as revealed in Mahawamsa
(University of Kelaniya, 2013) Herath, H.M.S.B.
In Sri Lanka archery, as a sport is representing a primeval history since 3rd century B.C. Archery was a sport of royals that highlighted recreational patterns which were connected with hunting. Ancient Lankans have shaped this sport into different events with aquiline differences. "Mahawansa" the best guide in developing Sri Lankan history has whacking information to reveal lore of archery in Sri Lanka. Also the literature such as "Pujawaliya" and "Bodhiwansa Gatapadaya", are providing facts on above mentioned phenomenon. Because archery is a competitive sport in current world, it has many rules and regulations and there were not a lot of rules in ancient Sri Lanka as at present. The objective of this study was to reveal intelligence of archery of Sri Lanka which was a folk sport among commons. Historical survey method was used in order to achieve the purpose of this study and the below conclusion was made. There were four events in ancient Sri Lankan archery. There can be identified a few rules conflated with archery in Sri Lanka such as "Akshanawedi" (shoot togetherwith lightning), "Walawedi" (shoot for the highest distance), "Shabdawedi" (shoot according to sound) and "Sharawedi" (shoot with generations of arrows) through historical sources.
Buddhist point of view on married life
(University of Kelaniya, 2013) Peiris, H.R.N.
Role of husband and wife in the main society has become more complicated in the modern society. As a result, tendency to separate and divorce is becoming a common factor. Most religions are discussing about the married life in their teachings. Some religions are having separate laws regarding this aspect. According to Buddhism one who want to attain Nibbana should abandoned all the worldly bonds he may have. Therefore there may be a misunderstanding that Buddhism does not give much attention to the stability of the married life. But study of Tipitaka clearly shows that Buddhism is having broader point of view regarding married life. Purpose of this research is to find out the Buddhist point of view on married life. Buddhism advices its followers, the Sangha community as well as the lay community, to respect and obey the law and value system of the society. Regarding the married life also it is having the same application. Many incidences in Tipitaka show that, Lord Buddha advised to obey to some practices in the society regarding married life, even though they do not match with the Buddhist teachings. Therefore, according to Buddhism marriage means, the way it is practiced in the society. Hence it dose not have separate rules and regulations for marriage. But it gives different interpretations to the existing practices. Buddhist teachings on married life can be summarized into following sub topics:  The qualities of the ideal married life  Limitations of married life - focusing to physical and mental disciplining  Relationship between married life and spiritual development of the person Study of teachings on married life in Buddhism makes it clear that it is focusing the spiritual development of the person.
The eternity of Kautilya's Mandala theory in the context of establishing the inter-state relationships
(University of Kelaniya, 2013) Chandawimala, K.
Throughout the history, almost all the countries in the world have tended to make affinities with certain allied countries in various conflict situations. Those countries which sought to establish their own imperials have also involved in relations with some other countries. These relationships have been functioning in various manners from the far early times to the present. In some occasions, these relationships have helped the rulers of both countries to achieve their goals. There were some occasions where kings strategically used this practice in order to strengthen their power. The ruler who wished to create his own empire called "Vijigīshu" turned into the surrounding countries in a specific manner. He never considered his neighboring countries as 'friends' or allied nations. This theoretical perspective is clearly depicted in the 'Mandala" theory of Kautilya. According to the "Mandala" theory of Kautilya, there are five additional rulers before the Vijigīshu, or the emperor: (1) Ari - the enemy; (2) Mitra - friend; (3) Ari Mitra - the friend of the enemy; (4) Mitra Mitra - the friend of the friend of Vijigīshu; and (5) Ari Mitra Mitra - the friend of the friend of the friendly enemy. Thus, a number of kings are represented in the Mandala theory in various positions such as before, after and surrounding. Kautilya has pointed to the ways in which one can establish an empire by engaging in conflicts and friendly inter-relationships with them. However, it is quite problematic whether this theoretical perspective can be equally seen in practice. It is also questionable whether the neighbor always becomes an enemy of a given country. Even though there are certain issues in this theory, it is also important to note that it has a universal value. This research will be a comparative study on modern political theories and the theories of peace makers all over the world. Today politicians' political theories compared with the theory of "Vijigīshu", it is possible to note that there is no diversity among the Kautilya's Mandala theory and modern political theories.
Topsy-turvy Exegeses & Theravada Confraternity: A Critical Examination of DA‟s Interpretation on appa-rajakkha
(University of Kelaniya, 2013) Gamage, A.K.
The term apparajakkha that often occurs together with maharajakkha in the Pali canon is one of debatably interpreted terms in the commentaries i.e. Atthakathā-s). This term that uses as an adjective to specify the people who are under the garb of the ignorance, however has a wider usage in the Sutta collection of the Pali canon. As the Pali commentaries of which the critical editorship has been ascribed to venerable Buddhaghosa, typically interpret, the components or subunits this term has to be disjoined as appa+raja+ and akkha. The first term means 'less' or 'a little' and the raja basically stands for two meanings, namely, 'dust' and 'defilements.' And, the last term, i.e. akkha means 'eye.' Thus, in accordance with the understanding of the Theravada confraternity, this term literally means 'the people who has little dust in their eyes.' Interestingly, many western Buddhist scholars who translated Pali canon into English under the supervision of the Pali Text Society (PTS) have considered the aforesaid Theravada analysis as a trustworthy exegesis. For example, professor Rhys Davids translated this term as 'Beings whose eyes were nearly free from dust' while Miss Horner renders it as 'Beings with little dust in their eyes'. Nonetheless, it is manifest that this interpretation provided by the Theravada confraternity, is incorrect when we examine the gradual evolution and etymology of apparajakkha. As the Theravada tradition opines Sanskrit 'ksha' always appears in Pali as 'kkha.' That is to say, the Theravada tradition seems to have recognized akkha as a Pali representation of Sanskrit aksha (eye). However, in this context, 'akkha' has nothing to do with 'eye' and the accurate disjoining of this term should be known as appa+raja+kkha. The suffix 'ka' that abundantly occurs with the nouns to denote the 'possession of a quality' that belong to the Mano-group, appears in Pali as 'kkha.' Therefore, the term '[alpa+]rajas+ka' occurs in the Pali canon as '[appa]+raja+kkha' keeping the same amount of syllables protecting the law of morae. This paper, provides a substantial and more trustworthy rendering for '–rajakkha' scanning the inaccuracy of the Theravada exegesis provided for this term. In order to reach to a sophisticated conclusion, Pali canonical accounts, sub-commentarial (Tika) occurrences, Vedic and Upanishad texts and Buddhist hybrid Sanskrit sources will also examined when necessary.
The Afrikan Sri Lankans: culture, community and continuity
(University of Kelaniya, 2013) Mandy, L.
The Afrikans* currently living in Sri Lanka are a diverse group. Some are students, some are members of diplomatic missions and embassies. Most intend to return to their home countries once they have attained their goals in Sri Lanka. Those Afrikans who have lived in Sri Lanka for most if not all of their lives have a different and fascinating history. It starts with their origins, which are often unclear. It continues with the name used to classify those- Kaffir (Kapiri in Sinhala) which is a derogatory term. This history includes the capture, forced migration, and enslavement of their ancestors by Afrikan, Arab, Portuguese, Dutch, and British profiteers and by wealthy Sri Lankan and Indian royalty, merchants, and landholders. It continues with success in surviving and prospering in a foreign land amidst differing cultures, languages, and holding a different status within the caste systems in Sri Lanka. And as we view the Afrikan Sri Lankans today, we see them in communities in various parts of Sri Lanka. They are continuing to assimilate successfully into the larger society while, in many cases, retaining distinctive Afrikan physical features and cultural forms. This paper discusses the Afrikan Sri Lankans through an Afrikan-centered lens that focuses on their history, present situations, and futures. Afrikan-centered theory uses Afrikan values as theoretical and experiential frameworks through which to understand the trials and triumphs of Afrikan peoples wherever they are found. Photos of members of the various communities will be used to illustrate aspects of the assimilation and acculturation processes in which they are engaged. Questions that remain unanswered regarding their past will be raised and discussed. *The spelling of „Afrikans‟ with a „k‟ rather than with a „c‟ as in „Africans‟ is purposely done. Its use is explained in the paper.
The economic conditions of the Dambadeniya period as depicted by the Royal Donations to the Buddhist Sangha
(University of Kelaniya, 2013) Sudharmawathie, J.M.
This paper focuses on the relationship between the economic conditions of the Dambadeniya Period and the Royal Donations to the Buddhist Sangha. The political instability during the last phase of the Rajarata civilization resulted in shifting of the capital to Dambadeniya. King Vijayabahu III was able to manage the political conditions of the Maya Rata with Dambadeniya as the center of administration. He managed to create a political atmosphere which enabled himself and his successor to develop religious and economic conditions in the kingdom. Until the 13th century AD the economy of the dry zone depended on the system of irrigation developed by the past kings. Although the seat of administration shifted to the South-west with the establishment of the Dambadeniya kingdom economic conditions of the county did not undergo a radical change. However trade was gradually becoming a very important sector in the economy. This was probably due to the political stability and the geographical conditions of the South-west i.e. the natural harbours. As a result of these combined economic activities the economic conditions of the Dambadeniya Period were relatively good. In 1215 AD Magha, of Kalinga in South India, invaded the island and captured power in Polonnaruwa. He followed a deliberate policy of destroying Buddhism. He and his forces started harassing the Sangha and destroying places of Buddhist worship in Rajarata. Therefore the main challenge faced by Dambadeniya kings was to restore Buddhism to its past glory. Dambadeniya rulers worked tirelessly for the development of Buddhism as the state religion. The royal donations to the Buddhist Sangha were one step taken by these kings with the view of developing Buddhism. According to many sources, almost all the royal donations during this period have been made with the objective of protecting and stabilizing Buddhism as a religion. The objective of this paper is to find out the connection between the positive economic conditions of the Dambadeniya Period and the Royal Donations to the Sangha. Primary sources, both literary and archaeological, would be analyzed for this end. It is clear from the primary historical sources that the favourable economic conditions of the Dambadeniya period enabled the kings to donate immensely to the Buddhist institutions and the Sangha, and as a result, the stability and strength of Buddhism as the state religion improved.
Acceptance and rejection in Buddhist monasticism: spatial organization in Nalanda monasteries in Bihar
(University of Kelaniya, 2013) Dhammananda, Galkande
When we reconstruct the history of relationships and hierarchies among people and groups the study of spatial organization provides much information. The „space‟ is a production that narrates the nature of relationships, hierarchies, organizational structures, rejection and acceptance of certain people and groups who live or interact with that particular space. Perhaps the story narrated by the spatial studies differs considerably from the story narrated by the literature. Such relationships, hierarchies and organizational structures that maintained in monasteries are reconstructed mainly considering on literary sources which have their own limitations and biases. Therefore, there is a vacuum for studies of the spatial organization of Buddhist monasteries. In this paper the spatial organization of Nalanda monasteries of Bihar (4th century to 13th century) is analyzed. Objectives of this paper are to explore and reconstruct the above mentioned different relationships, hierarchies and organizational structures that have been maintained among inmates and between lay and clergy of Nalanda, a Buddhist monastery that represents a mature level of the development of the idea of „monastery‟. In exploring this archaeological and architectural remains of ritual and residential spaces will be analyzed in details horizontally and vertically. The way of the ritual and residential spaces are organized, their orientations, centrality and different levels of restrictive methods adopted through spatial organization will be analyzed here. Several levels of hierarchies among monks and between lay and clergy are seen. While attempting to keep lay people away from the spaces of the monks the effort is seen to welcome them with certain restrictions and limitations.
Change of topography of Sri Lanka through time: an interactive web based tool
(University of Kelaniya, 2013) Vidanapathirana, P.; Piyadasa, A.
The cultural landscape is one of the main sources when interpreting archaeological evidence. This means the knowledge of change of landscape through time plays a vital role in interpreting the archaeological evidence and events happened in the past. The knowledge of topography during different times in past leads to identification of landscape of events happened in past. It helps to interpret the past events more accurately and understand the different landscape dynamics in past, which were contributed to these events. The sources of the historical topography including inscriptions, ancient manuscripts, ancient maps and plans, cultural landscape, etc. The information in these sources are available in different languages, scripts and representation is based on the regional knowledge. These sources use same symbols and icons to represent the different objects or vice versa. This causes difficulties to Archaeologists as well as Historians to understand the historical topography as it needs knowledge of different domains to get a clear understanding. The aim of this study was to develop a tool for researches in Archaeology and History to simplify the process of identification historical topography easily. The primary data was collected using ancient maps, plans, contemporary records, monuments and other relevant landmarks, inscriptions, ancient manuscripts and field exploration. During the field exploration, GPS coordinates of identified locations were recorded. The reference for these topography were identified after a literature survey. The information identified in the data collection process were recorded using a database. The data were captured into the database in a manner which allows users to query and fetch information easily and fast. They information is presented in different ways including an interactive map with timeline. This interactive map provides valuable information to researches on how the historical topography changed over the time. A separate section of this tool includes the different symbologies and icons used in ancient maps with a description. The tool developed is a web based tool using open source technologies with open access to the information.
Judicial administration in ancient Sri Lanka
(University of Kelaniya, 2013) Wimalasena, N.A.
Laws and Legal institutions are of vital importance for the security and progress of any society. Laws restrain members of a community from involving in crimes and acts of violence. There are prescribed punishments for specific offences. The present legal system consists of two parts, namely Civil Law and Criminal Law. Criminal law relates to crimes such as theft and murder. It consists of two parts, namely iniquitous and non-iniquitous crimes. Grave crimes carry the penalty of death or life- imprisonment. In the case of less serious crimes, the punishment is light. Civil Law pertains to matters relating to commerce, health, marriage, lands, property, water management, etc. The administration of laws requires the maintenance of courts, and tribunals and the appointment of judges at various levels. In the present study, attention will be focused mainly on courts and judges of Pre-modern Sri Lanka with special emphasis on the administration of civil and criminal laws. Courts and judges occupy a very important place in the modern legal system. There are many references in literature and inscriptions to courts of law and judicial administration in ancient and medieval Sri Lanka The research will be mainly based on primary sources; Pali chronicles, commentaries, Samantapasadika, Vamsatthappakasini, and Sinhala texts such as the Pujavaliya, Saddharmarathnavaliya and Saddharmalankaraya. Epigraphic notices are also significant as sources of information. Wherever necessary, material will also be obtained from limited secondary sources published on the ancient legal system of the island.
A historical overview on flora with reference to the Mahāvamsa
(University of Kelaniya, 2013) Ranasinghe, S.
The intention of this paper is to identify and categorize the utilization, endemism and distribution of flora mentioned in the Mahāvamsa. The paper is based on the first part of the Mahāvamsa which represents the history of the Anuradhapura kingdom of Sri Lanka, till the end of King Mahāsēna‟s reign. When categorizing the flora in the Mahāvamsa as utilization, physical features and territory, there are nine major sectors to consider; grain, palm, flowers, bushes, creepers, herbals, aquatic, and sacred. Flora mentioned in the leading chapters in Mahāvamsa have an Indian origin. A vast number of edible plants and palms were also emphasized in Mahāvamsa. And also it is clearly mentioned in Mahāvamsa, in comparison to the other regions, the Malwathu Oya region had a lush cover of flora than others due to its fertility. Most of the flora mentioned in the Mahāvamsa were connected to Buddhism in many different ways. Some gardens consisting of a good amount of flora was also mentioned in Mahāvamsa. As part one of the Mahāvamsa is mostly based on the Anuradhapura period, it was difficult to formulate an idea about flora in other regions of Sri Lanka. However, there were more than 54 types of flora including non-endemic types of flora in the Mahāvamsa.
An investigation on the origin of the concept of “God Natha” in Sri Lanka
(University of Kelaniya, 2013) Dilhani, Anuruddhika
The main distinction between the Mahayana and the Theravadhi Buddhism is the homage paid to Bodhisattva veneration by the devotees of the Mahayana Buddhism. According to the Theravadhi Buddhist traditions, there had been seven Bodhisattvas namely, Vipassi, Sikhi, Vessabhu, Kakusanda, Konagama, Kassapa and Gauthama in the past. In the beliefs of the Mahayana Buddhisam, there are numerous Bodhisattvas out of whom, Avaloketheeshwara Bodhisattva is revered the most. The most common Bodhisattva in the Mahayana and the Theravadhi religion sectors is Maithree Bodhisattva. But the Mahayana Buddhist devotees offer more preference to Avaloketheeshwara Bodhisattva than to Maithree Bodhisattva in their veneration. There are eight morphological figures in Avaloketheeshwara Bodhisattva and the suffix “Natha” is added to the endings of the names. It is believed by the present day society that the suffix “Natha” is a substitution attributed to Maithree Bodhisattva. It is also denoted in many sources that god “Natha” will be enlightened as Lord Buddha in the future. Accordingly, the objective of this study is to investigate into the factual sources in order to ascertain the identity of “God Natha” and as to how the concept of “God Natha” was deep rooted in Sri Lanka, by way of associating primary and secondary sources and analyzing the data comparatively. Although, a number of images of Avaloketheeshwara Bohisatva were recovered from various parts of Sri Lanka since the Anuradhapura era, the conception of “God Natha” came to light the most commencing from the 14th century. The concept of „God Natha‟ which developed during the period of Gampola Kingdom was declined in the Kotte period and re-emerged within the Kandyan regime uprising up to the present times, transforming Avaloketheeshwara Bodhisattva as a “God of wish” in the name of „Natha‟ venerating with royal attribution.
Decency movement (Sovaniya Andolan): timeless movement from Odisha, India
(University of Kelaniya, 2013) Dash, B.B.
Odisha is a coastal state in the eastern part of India. Several pioneering movements have hitherto spread over Odisha through the eras and Decency Movement is one of them, which began in Odisha in 1962. From the last five decades the movement continues with the mission to bring a blissful reform, to set up global peace in the society and to establish a decent world. This study tries to know the genesis of the movement, its objectives and activities, the process of mass mobilization and its institutionalization, and its need of the hour and acceptance. History gives an account of the mission of the movement, the nobility of the mission, and its timelessness. After bereavement of Kumar Bhai, the founder-leader, the movement still continues. This qualitative study is based on the historiography method. Going through the old records of the movement and diaries of Kumar Bhai, it is found that the very essence of decency movement i.e. Atma-Suddhi Sangha (Self-Purification Society) has slowed down and Sovaniya Sikshyashram (School of Decency) has been geared up.
A study on the communication competence depicted in ''Buthsarana''
(University of Kelaniya, 2013) Nandasiri, A.G.A.U.
The characteristic of any literacy tradition is to enhance the knowledge of human beings psychologically, biologically and philosophically. This characteristic is seen in most literary creation of classical Sinhala literacy tradition. The literacy features of classical Sinhala literary tradition is enriched with its own communication competencies, which are created to up life the noble quality and spiritual. This study was completed by studying the communication competencies depicted in classical Sinhala literary tradition, in relation to 'Buthsarana', which was written by Vidyachakrawarthi, in the early part of 'Dambadeniya Era'. Accordingly, the research was based on the features such as narrative style, writing techniques, language techniques, performing ability depict and social analysis. Vidyachakrawarthi, in his book brings forth the ''Nava Arahaadi Budu Guna'' (Nine great qualities) of Lord Buddha using the devotive path to enhance the wisdom of devotees. In that process Vidyachakrawarthi uses a creative communication method. An inherent narrative style, prose writing rules and styles are used to present the content regularly. Moreover, the content of the stories has been created by occupying language techniques and social analysis, while making it easy to understand the ''Nava Arahaadi Budu Guna'' of Lord Buddha. Therefore a perspicuous narrative style and creative language competency are included in 'Buthsarana' The agreement of the format and the content specialties are capable of providing the reader with inter cultural understanding, building cultural relationships in new ways of thinking, by creating devotion in the minds of the reader. Therefore Buthsarana has provided the society with physical and mental motivation. Thus it could be shown that, with the success of the format and the communication competency included, Buthsarana is an effective communication mode which is capable of awaking the critical thinking of the reader.