ICSS 2017

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Usage of dental -/n/ (න) and retroflex -/ɳ/ (ණ) in Sinhalese orthography and word meaning.
(International Conference on Sanskrit Studies, 2017 Department of Sanskrit, University of Kelaniya, Sri Lanka., 2017) JayaniSameera, M.A.G.
Spoken form is the basic nature of a language. Written form of a language has been used by man to transmit his knowledge and experiences to the next generation.Phonetically produced sounds are converted into a visualized form through writing.Usage of correct letters is known as orthography which is considered as most important part in writing. Correct grapheme has to be used in writing otherwise it may cause to meaning difference in Sinhalese. The aim of this research is to identify the usage of dental letter -/n/ (k) and retroflex letter -/ɳ/ (K) in written form of Sinhala language. Research question is how to identify the definite meaning of the wordswhere dental -/n/ (k) and retroflex -/ɳ/ (K) have been used. As the methodology of this research phonetically similar Sinhalese words with dental -/n/ and retroflex -/ɳ/ have been collected. As the secondary resources dictionaries, grammar books and magazines were used to collect data. Then etymology of the collected words has been analyzed. As the result of this research I could identify even though both of these letters are pronounced in almost same manner, contrast in meaning can be seenaccording to the etymology of the word. In order to use dental and retroflex letters to convey the correct meaning and to distinct the meaning difference of the literary words used in Sinhala language, it is important to have a clear understanding about the etymology of the borrowed words.
Limits in Aristotle's Analysis about Comedy.
(International Conference on Sanskrit Studies, 2017 Department of Sanskrit, University of Kelaniya, Sri Lanka., 2017) Pavithrani., C.
Aristotle ^384-322& Greek philosopher and scientist' Out of all his compositions" the poetic text named —Poetics˜ could be identified a base for the western literary criticism. It is true that certain facts related to literary criticism have been subjected to discussion even during earlier times' But —Poetics˜ could be identified as the oldest text which was composed related to the nature of western literary criticism' Aristotle selected the combination' of tragedy" comedy and epics for his literary analysis' Although" Aristotle regards tragedy as a superior literary element his consideration about comedy is not so impressive as for Aristotle' The text poetics mostly discusses about tragedy' It is remarkably clear that Aristotle is exercing his effort to prove that comedy is element that gives a higher amusement through his analyses' although the present day comedies are arguably in a lower standard of enjoyment it could be observed that comedies of olden days have been successful in presenting social problems within a scope of artistic models' Therefore comedies of also are not any artistic elements that could be under-estimated through any means' Comedy producers too do possess abilities of producing complex social problems surpassing the aspect of humor' Therefore it could be concluded that there is sufficient room to investigate into the short comings in the analysis of Aristotle regarding comedies'
Yoga: Between Notion and Rationality.
(International Conference on Sanskrit Studies, 2017 Department of Sanskrit, University of Kelaniya, Sri Lanka., 2017) Singh, D.P.; Saini, B. L.
The construct of rationality has shaped modern understanding of humans. This rationality became synonym of being ‘scientific’. Amid of human civilization development, we often forget that our existence on the planet as Homo sapiens is of a million years while the understanding of modern rationality is merely five hundred years old. The core of rationality greatly relied on ‘Explored Cause and Effect’ approach. Therefore, there was little possibility of considering unexplored knowledge as rational. This idea of rationality has shaped the notion of popular minds. Yoga is an interesting knowledge and wisdom of millennium perceived differently over a period of time. Perception of society about Yoga has changed in last few decades. Now Yoga is being perceived as scientific knowledge and practice rather than spiritual or unfounded. In the eighties American physician, Dean Ornish has published a scientific study as "Program for Reversing Heart Disease." Profoundly through lifestyle practices of Yoga and meditation. This study has greatly changed the perception about Yoga. Ornish’s study leads to greater interest to explore Yoga in scientific exploration. This development has coincided with inefficacy of medical science to address of psychosomatic disorder.Western understanding of humans as physical being for the purpose of physical and mental wellness shown much limitation.
Nyāya and its Relevance in Philosophy.
(International Conference on Sanskrit Studies, 2017 Department of Sanskrit, University of Kelaniya, Sri Lanka., 2017) Marthuwela Vijithasiri.
A Nyāya or Maxim is an expression of well-known truth or principle. By means of Nyāya or Maxims, the critical concepts are analysed in some parts of Sanskrit literature such as Vyākaraṇa, Aryurveda, Upadesha, etc. All maxims are not Nyāya but there is an equivalent between Nyāya and Maxims. The purpose of this research is to study the relevance of Nyāyas in philosophy. Many techniques such as metaphor and stories so forth are used to explain deep concepts in philosophy. With the help of Nyāyas, commentators interpret fundamental teachings of philosophy in simple manner. For example, Andhapangu Nyāya is one of famous Nyayas which is used to demonstrate the evolution of the world form “Prakṛti and Purusha”. Sarparajju Nyāya has been used both systems Vedānta and Buddhism to explain the state of the external world. In the system of Nyāya philosophy also is used the Agnidūma Nyāya as an example for the inference. In addition to that, Arundhati Nyāya, Andhagaja Nyāya etc. many Nyāyas can be seen in many systems of philosophy. It is clear that Nyāyas or Maxims play a major role in philosophy.
The Great Epic Ramayana and its impact in Sri Lanka.
(International Conference on Sanskrit Studies, 2017 Department of Sanskrit, University of Kelaniya, Sri Lanka., 2017) Swastika, R.
The Ramayana is one of the great Indian epic written by Valmiki. In Sanskrit literature it is known as Adi-Kavya and the writer Adi-Kavi. This Ramayana contains the history of Rama and royal tradition in 24,000 verses and in seven Kandas. In these seven Kandasthe Sundara Kanda and Yuddha Kanda describes the incidents that took place in Srilanka. There is a special bond between India and Srilanka geographically, historically, culturally and spiritually- The Ramayanais one such link. It is learnt from Ramayana that Sita who was separated from Rama, was brought to Srilanka that the country was ruled by king Ravana. Ramayana links up India and Srilankawithin one spiritual compass, it also emphasizes the basic commonness of the two major cultures of Srilanka- Sinhala Buddhist culture and Tamil Hindu culture. The connection between Srilanka and Ramayana are depicted through the illustrations such as Hanumans search for Sita in Srilanka and the construction of Rama Bridge from Rameswaram by monkey forces. Further, evidence for this relationship can be noted from instance such as Asokavanam is located in Srilanka; the places Asokavanam, Sitaelliya, Ravana ella ; where Sita is believed to have lived; Hanuman worshiped; and Vibishana’s coronation. Ramayana is a great epic at the same time first literature in Sanskrit literary tradition. Influence of literature have impact on Srilankan literary tradition they are Arasakesari’sRaguvamsa in Tamil and Kumaradasa’sJanakiharana in Sanskrit. The Impact of Ramayana could also be seen in the personal names Srilankans have. Similarly, various literary traditions, uniqueness and spiritualities are continuously found in Srilankan history and connected to Ramayana as impact and as story tradition. This research is based on the original text of Ramayana and research is carried out through the descriptive and literary research methodology.
A Comparative Study of the Yogic Aṣṭāṅgayoga and the Buddhist Āryāṣṭāṅgamārga.
(International Conference on Sanskrit Studies, 2017 Department of Sanskrit, University of Kelaniya, Sri Lanka., 2017) Da Xing
According to IndianYoga and Buddhist traditions, both the foremost practical applications have adopted eight limbs such as the Yogic Aṣṭāṅgayoga and the Buddhist Āryāṣṭāṅga mārga to attain the Mokṣa in their respective fields excellently. The classic Yogic tradition based on the system of theories and practices which are known as the Causality of Caturvyūha aturvyūha and practical Aṣṭāṅgayoga aims to eradicate Duḥkha for end of Saṃsāra and achieve Mokṣa. Specially, the Patañjali’s Aṣṭāṅgayoga is of systemic methods as Yama , NiyamaNiyama Niyama, Āsana , Prā ṇāyāma āyāma , Pratyāhāra Pratyāhāra Pratyāhāra , Dhāra ṇā, Dhyāna Dhyāna Dhyāna and and Samādhi which are known as systematic training arrangements in three aspects – physical body, mind and spirit in oneness to solve yogis’ problems and reach final salvation. In Buddhist traditions, Enlightenment is attained through the comprehension of the Catvāriāryasatya and developed with the practice of Āryāṣṭāṅgamārga to end suffering and liberate from cycle of rebirth. Especially, the Āryāṣṭāṅgamārga is systemic approach as SamyakSamyak Samyak –dṛṣṭ i, Samyak Samyak –sa ṃkalpakalpa , Samyak Samyak –vāc vāc vāc ā, Samyak Samyak – karmānta karmānta , Samyak Samyak –ājīva ājīva ājīva , Samyak Samyak –vyāyāma vyāyāma vyāyāma vyāyāma vyāyāma , Samyak SamyakSamyak –sm ṛti and and Samyak SamyakSamyak –samādhi samādhi which are considered as the Threefold Training – morality, concentration and wisdom as the ancient path to attain final destination, Nirvāna. As mentioned above, there is a matter of considerable common interests that the Buddhist Āryāṣṭāṅgamārga cover by the Threefold Training and the Yogic Aṣṭāṅgayoga absorbed in Three Disciplines Disciplines Disciplines . Herein, Herein, Herein, it should note that these eight training matrixes as a way leading to their own result could also be improved by three three three three model analyses model analysesmodel analyses model analysesmodel analysesmodel analyses model analyses in the both tradition. The objective of this research is to make a comparative study between the Yogic Aṣṭāṅgayoga and the Buddhist Āryāṣṭāṅgamārga in similarities and dissimilarities similarities and dissimilarities similarities and dissimilaritiessimilarities and dissimilarities similarities and dissimilaritiessimilarities and dissimilarities similarities and dissimilarities similarities and dissimilarities similarities and dissimilarities similarities and dissimilaritiessimilarities and dissimilarities for the welfare and well-being of the world to guide practitioners to eliminate their suffering in the life of Saṃsāra and attain the freedom of performance and accomplishment respectively.
A Comparative Study of the Concept of Papañca/ Prapañca between Early Buddhism and Mahayana.
(International Conference on Sanskrit Studies, 2017 Department of Sanskrit, University of Kelaniya, Sri Lanka., 2017) Ven.Hai Hui
The purpose of this study is to investigate into the relevant literature based on the concept of papañca /prapañca in early Buddhism and Mahayana. This concept which is closely related to Nirvana is a significant term in Buddhist doctrine, which reveals the difference between ordinary people and the Buddha. It consists of important philosophical nuances like epistemology, metaphysics, and language philosophy. However, its meaning has been an argumentative topic for years. There are four specific kinds of meanings of prapañca found in Mahayana. They are defilements, the essential nature conceptualized by verbal designation (prajñapti-vāda-svabhāva), discrimination (vikalpa), and wrong views including misunderstanding Dharma, grasping views, and metaphysical speculation. Although these four kinds of meanings of prapañca can be found in sutras of early Buddhism, they are potential. Regarding the four kinds of meanings of papañca/prapañca, Mahayana and early Buddhism have given different emphasis. Theravada tradition interprets papañca as defilements; Vasubandhu sees the undeclared points as prapañca, which are metaphysical speculations; Mādhyamika and Yogācāra emphasize on the meanings of prapañca as the essential nature conceptualized by verbal designation (prajñapti-vāda-svabhāva) and discrimination (vikalpa). This difference between early Buddhism and Mahayana exists because the goals of early Buddhism and Mahayana are different. The goal of early Buddhism is eradicating self-attachment (atma-graha), so early Buddhism emphasizes eradicating self-attachment (atma-graha). Likewise Theravadins see defilements as papañca, the radical of which is self-attachment (atma-graha); metaphysical speculations seen as prapañca by Vasubandhu are irrelevant to eradicate self-attachment (atma-graha). The goal of Mahayana is not only to eradicate self-attachment (atma-graha), but also to eradicate dharma-attachment (dharma-graha), so Mahayana emphasizes eradicating dharma-attachment (dharma-graha). Discrimination (vikalpa) seen as prapañca leads to dharma-attachment (dharma-graha). The manifestation of Dharma-attachment (dharma-graha) is the essential nature conceptualized by verbal designation (prajñapti-vāda-svabhāva).
Sinhalization Technical Terms in Sanskrit.
(International Conference on Sanskrit Studies, 2017 Department of Sanskrit, University of Kelaniya, Sri Lanka., 2017) PulasthigamaThilakananda thero
Technical terms play avital role in order to explain some contradictory statements in very language and subjects. In general, It is apparent factor. T.T has been utilized in later developed languages. As an example, English language has many technical terms that were extracted from Latin that is considered as the basis dialects of English. According to this circumstance Sinhala language have many technical terms. Many of these come from Sanskrit language. After period of British colony, State language policy was established on 1956. Due to these reforms, entire circle of school text books had to be translated in to Sinhala. Glossary of Sinhala was not adequate to display the accentual expression of English words. Editor of school text book committee had a sound knowledge on Sanskrit. The structures of Sanskrit roots and stems have been used in a large scale with an eye to create innovative T.T in Sinhala. Largely Sinhala language is based on Sanskrit roots and stems. Because of Sanskrit language have large areas of words. As well as it is the most classical language in south Asia. It has sustenance many languages in subcontinent. Going to prove up how great Sanskrit for the Sinhala based with the all information.
Analysis about “the concept of fate” according to Kathasarithsagaraya.
(International Conference on Sanskrit Studies, 2017 Department of Sanskrit, University of Kelaniya, Sri Lanka., 2017) Nawarathne, R. M. S. S.
Kathasarithsagaraya which was written by Somadewa was accepted as a last step of Bruhath story which belongs to Peishawi language. The aim of this book was to deliver a bundle of stories with simple format. The author had expected to demonstrate a different section or a concept in the society from his book.The concept of fate or simply destiny has been spread each & every society of the world.There are strong beliefs about Karma in Eastern world and each & every religion of Bharath (India) is teaching the concepts of reincarnation(rebirth) which are attached with karma. Fate (destiny) brings humans to a stable position because it leads humans to obtain retributions (results) according to karma. If humans are unable to clarify something using their logical intelligence, then the concept of fate comes into the picture. The Sanskrit words such as kaala, vidhi & adrushta (time, methods, invisible) describe the concept of fate in different views. Priority had been given to the concept of fate as a written method which was used by Hindu authors to make the body of the stories.Lots of stories about the importance of fate were included inMahabharata.So the main objective of this investigation is to make an analysis about the concept of fate revealed by the stories of Kathasarithsagaraya. Some of the stories included in Kathasarithsagarayawere taken as analytical sources.It has been revealed that the karma had made an impact on fate and many examples were given in the book to prove the power of fate with its compulsory actions by this investigation.
A Study on the Influence of Tantric Teachings on Buddhism.
(International Conference on Sanskrit Studies, 2017 Department of Sanskrit, University of Kelaniya, Sri Lanka., 2017) karapikkada Sobitha; karadagolle Sobhitha
Scholars are in a thought of the emergence of Thantra Shastra took place with the emergence of human beings in the world. Therefore it is not clear when, by whom, how the Thantra was originated. Thantra encompass two major characteristics of human beings and they are “sound” and “motion”. These two are the powerful ways of communication. Gradually socialized people used universal powers like rain and sunlight in their lifestyles. Thantra was used to control and lead these powers as people wish. This is considered as an esotericism and it was very popular due to its simplicity and shortness. In Buddhism, which was originated in 6th century BC, Tantric characteristics can be distinguished during the time of the Lord Buddha and later in other Buddhist schools due to the influence of previous literatures like Vedic, Aranyaka and Upanisad. The clauses of Tantra, Mantra and Dharani are visible in pre-Buddhist suttas as well as in preaching of Vinaya Pitaka. Atanatiya sutta and Mahasamaya sutta in Deega Nikaya are examples for it. Buddhist Vinaya advises Buddhist monks not to engage in tantric miracle activities and Yanthra Mantra. People who are looking for spiritual development with simple ways are the reason to get related with thantra. A lot of suttas in Mahayana Buddhism also few suttas in Theravada Buddhism have an influence of Thantra. These suttas were created to achieve worldly pleasure as scholars suggest. This research paper wishes to show the influence of thantric on teachings of Pre-Buddhism and later Buddhist schools with examples.
An analytical Study on Saṁkara’s Criticism of the Teachings of Sarvāstivāda School in śārīrakabhāṣya.
(International Conference on Sanskrit Studies, 2017 Department of Sanskrit, University of Kelaniya, Sri Lanka., 2017) Marthuwela Vijithasiri.
The Buddhism and the Vedānta are two systems of Indian philosophy, which debated on many controversial concepts for long time. The purpose of this research is to analyse that is Saṁkara’s Criticism of the teachings of Sarvāstivada School in his Brahmasūtrabhāsya. Commenting on Brahmasutra, In the second pāda of second adhyāya, the three systems of Buddhist philosophy; Sarvāstivāda, Viṇṇānavāda and Sunyatāvāda has been criticised by Saṁkara.This research is done based on some fundamental teachings of the systems of sarvāstivāda thoughts such as atoms and aggregates of Atoms, Cause and Effect, Momentariness, Memory etc. while criticising Atom and the aggregates of atoms Saṁkara tries to prove that the two causes of the world atoms and aggregates (Paṅcaskhandha) are not intelligent, then he questions if there is not an intelligent agent how atoms and aggregates can be the basis of world. Saṁkara criticises the momentariness in details. He says that if the all Dhramas exist for a moment the teaching of cause and effect cannot be accepted because cause is destroyed before effect produced and memory also cannot be existed because of this momentariness. In this way Saṁkara has criticised the fundamental teachings of Sarvāstivāda Buddhist philosophy and try to establish the Non -dual Vedanta philosophy. The research will be done based on these criticisms and compering Buddhist teaching and it will be concluding that how much appropriate that Saṁkara’s criticism on Buddhism.
Critical study of the visual poetry “Nāgānanda”.
(International Conference on Sanskrit Studies, 2017 Department of Sanskrit, University of Kelaniya, Sri Lanka., 2017) Arachchi, E.K.G.
Priority has been given to the literature of cultural dramas when studying the world literature of dramas. King “Sri HarshaWardhanaSheeladithya” who ruled Kanyakbja of India (from AD.606-648) can be identified as a great creator who had rendered a greater service to enhance the literature of cultural dramas.Rathnawali, Priyadarshika, Naganandawhich were written by him can be identified as successful dramas which were subjected to the appreciation of local & foreign scholars. The main objective of this experiment is to make an investigative study of the drama “Nagananda”. Identification of life pattern of the drama, theme, subject matter and characters is the main significance of this experiment. Identifying above components from this drama is the main issue of this experiment. Primary & secondary sources were used as the research methodology. Translation of the drama “Nagananda” by PiyadasaNissanka was used as the primary source while using books &reviews related to cultural dramas as secondary sources. “Vidyadhara” jathaka story was become the subject matter and generosity was the main theme of this drama. Buddhist philosophy was the key behind the success of this drama. Commending qualities of the lord Buddha can be seen innaandisingings. This drama demonstrates the importance of sacrificing life for the betterment of the world and the dramatist had tried strongly to highlight the love of parents towards their children. Importance of great concepts such as lookafter our parents had been brought to the societyby the dramatist and this implied that any enemy can be defeated by using compassion & kindness. It has been revealed that Harshadewahad tried to demonstrate the importance of Buddhist philosophy to build a better society by this investigation.
Comparative Study of Buddhist Hybrid Sanskrit Language.
(International Conference on Sanskrit Studies, 2017 Department of Sanskrit, University of Kelaniya, Sri Lanka., 2017) Batakande Rahula Thero.
By now Buddhist philosophy and teachings are spread all over the world. Buddhist literature has at least four languages. They are Pali Buddhist literature, Classical Sanskrit literature, Buddhist hybrid Sanskrit literature, Prakrit literature. Purpose of the study is to examine the Buddhist hybrid Sanskrit literature; above mentioned Pali, Sanskrit and Prakrit and Buddhist hybrid Sanskrit literature specification are reviewed features and specialties are identified. It is generally accepted that the language is not a spoken language and it is limited religious literature. But Mr: Franklin EdertonZs idea is that Buddhist hybrid Sanskrit language began in medieval Indian language. But it has not determined what language it is. Some other language features in Pali, Ardhamagadhi, Apprabbransa and other Prakrit are included Buddhist hybrid Sanskrit language and also there is a strong impact in that particular Buddhist hybrid Sanskrit language. When looking at the essence of it essay. Mainly written works under there classification can be identified. 1. Literature written in Buddhist hybrid Sanskrit language, 2. Workers only written in Buddhist hybrid Sanskrit language, 3. The fictional poetry of both languages tentative works. Inquires about that language differences can be traced beak to it. And in a comparative study; about Phonology, feature in grammar, Cryptic and meaningful are studied in accordance with academic disciplines.
Influence of Mahayana Buddhism in Sri Lank; Depicted in Buduruwagala Archeological Site.
(International Conference on Sanskrit Studies, 2017 Department of Sanskrit, University of Kelaniya, Sri Lanka., 2017) Rev Sangabopura Akhila.
Buddhism introduced to Sri Lanka in the 3rdcentury BC and it was established as Theravada orVibhajjavādi, based on Mahavihāra at Anuradhapura. A number of monks separated from Mahavihāra and started a new tradition as Abhayagiriya with the royal patronage of King Valagambā in the 1stcentury BC.Mahayana Buddhism existed in the late 3rd century BC with the arrival of Vaithulyavāda from India. The aim of this abstract is to explain the influence of Mahayana Buddhism into Sri Lankan people, referring Buduruwagala site. The concepts and iconographies of various Buddhas, Bodhisattva, and the strength of Bodhisattva, region gods, and gods of Hinduism were introduced by Mahayana tradition. On the behalf of worshiping Buddha, people used to worship and believed in Bodhisattva and gods introduced by Mahayana tradition. It is clearly depicted in the Buduruwagala site how Mahayana Buddhism influences to Sri Lankan. Buduruwagala is situated in Wellavayadistrict. It is consists of seven statues sculptured on relief of the rock during the 9th -10th c A.D. are seen in a single rock face. Of the seven Mahayana statues, three smaller statues each are sculptured on either side of the main Buddha statue. It is believed that these statues were created by Mahayana Buddhist in Rohana, Anuradhapura. The Buddha is in the Samabhanga posture and has the right hand gesturing the AbhayaMudra. On the right of the Standing Buddha image are the sculptures of AvalōkitēshvaraBodhisatva, Goddess Tārā, and Prince Sudhana and on the left are the sculptures of MaitreBodhisatva, VajrapāniBodhisatva and an unidentifiable deity. These sculptures could be identified as a collection of the Buddha and Bodhisatva figures with Mahayana influence. This research has been done with filed visiting and collecting literary sources.
A Study of Naiyaika and CartesianTheory of Dualism.
(International Conference on Sanskrit Studies, 2017 Department of Sanskrit, University of Kelaniya, Sri Lanka., 2017) Kadawalawewe kalyana.
Body – mind Dualism is a very controversial issue in history of philosophy. With the introduction of this problem into the philosophy by the René Descartesin Western philosophy, many contemporary philosophers began to study mind independently from the body. But focusing on the Eastern philosophy suggests that this problem has been addressed in many philosophical schools. In this research, we hope to make a comparative study of Nyaya philosophy and the philosophy of René Descartes’sconcepts of dualism. According to the Naiyaika theory, material is related to sense and action. If something sense and action it is a substance. The soul is bound up with the body. The qualities of the outside are perceived by the soul, not the body. Hence, the body does not acquire or deny the external qualities such as image, sound. Hence, it is known that the Naiyaikas accept an independent existence of the body. According to Descartes, the mind, that is, the consciousness and the material, or the extension, are all sovereign. The material arises from physical doctrines. He saw a piece of wax dissolve in the cold winter furnace as it melted. He concluded that the properties of matter, such as motion and odor, are of the same kind. Mind, or consciousness, is perceived in happiness, sadness, perceptions, etc. It is varying from the soul. Sense such as image is perceived by soul with the body. And the mind is also referred to as an internal organ. Therefore, the mind is called as "Manindriya". Since the mind is immersed in an infinite spirit, it will endure. The mind is singular and regular as the atom. According to Descartes, the mind is a spiritual one. Perception, such as desire, pain, thirst, hunger, is the unequal thinking patterns or mental qualities. According to him, the mind can be identified by the thoughts. “I think, there for I am” this Cartesian statement reflects his dualism.
Study of different Views pertaining to the Volition (Prayatna) of Sanskrit Characters.
(International Conference on Sanskrit Studies, 2017 Department of Sanskrit, University of Kelaniya, Sri Lanka., 2017) Panawala Dhammadhaja Thero.
A study reveals that there are different opinions of grammarians on the volition (prayatna) of characters. The objective of this research paper is to draw a conclusion based on the available facts. According to Dr.Pāñinī this volition consists of two main aspects. They are internal and external volitions respectively. According to him, internal volition is four fold while external volition is eight fold. This opinion of Pāñinī has been respected by those who provided commentaries for Astādyāyī. Although, Bhattōjidīksitaka who wrote Mahāsiddhāntakaumudī accepted the internal volition as has been mentioned by Dr. Pāñinī, they treat external volition is of eleven fold consisting the addition of udātta, anudātta and swarita categories to the original eight aspects. The scholar waradarāja, a student of Bhattōjidīksitaka has written Madyasiddhāntakaumudī by shortening mahāsiddhāntakaumudi. A concised version has also been produced by him namely laghusiddhāntakaumudi. As has been mentioned in both texts the internal volition has been presented in five fold by the addition of “īshadvivṛta”. It has been indicated as “adyah pańcadhā spṛshteshat spṛshteshadvivṛtavivṛtasaṁvṛtabhēdhāt”.The schcolar Waradarāja has included ‘ūshmākshara’ (hot characters) in “īshadvivṛta. Hence, it has been re-introduced as “īshadvivṛtamūshmañām”.In Mahāsiddhāntakaumudī, both ‘ūshma’ characters and vowels have been added in ‘vivṛtaprayatna’ by utilizing formula “vivṛtamūshmañām swarānāńca”. Among the vowels, character ‘A’ may either be ‘saṁvṛta’ or ‘vivṛta’. The ‘vivṛta’ character ‘A’ may be long or pluta. In usageof Vedic and classical languages, all vowels have been included in ‘vivṛtaprayatna’ except for the short character ‘A’. From formula ‘A A ithi” Ashtadyayi, itis revealed that short character ‘A’ is ‘vivṛta’. In above formula, the first character is ‘vivṛta’ while the latter is saṁvṛta. It is proved by the phrase of siddhāntakaumudī below: “iti vivṛtamanūdyasaṁvṛtō’nēna vidhīyatē. Asya cāshtādhyāyīṁ sampūrñāṁ pratyasiddhatvācchāstradṛshtyā vivṛtatvamastyewa” According to above facts, ample evidence would be seen on the differences in opinion of same student generation on character volition. The main reason is the serious concern extended on pronunciation by grammarians.
Concept of Dharma in Classical Hindu Law.
(International Conference on Sanskrit Studies, 2017 Department of Sanskrit, University of Kelaniya, Sri Lanka., 2017) Amarasinghe, P.; Attapattu, D.N.
The word Dharma has derived from the Sanskrit root “dhr”, which stands for the sustainability and preservation. Dharma plays a vital role in the center of Hinduism. The Aryan invasion the applicability of the term Dharma was visible in the earliest Vedic text “ Rig Veda”. In this very text of Vedic literature has left an apparent analysis on how Dharma becomes a cardinal principle in whole Hindu doctrine. A passage in “Puruña sūkta” refers to this commentary. In the beginning there was Dharma. Here it stood for the Natural or Cosmic Law. In fact, this paper mainly focuses on how this universal norm called “Dharma” was placed as cardinal virtue in Classical Hindu Law. In studying the vast literature relating to Hindu legal philosophy from Manusmruthi to the entire Dharmashastra literature, it becomes an obvious fact to understand that concept was Dharma had given a central position in Hindu jurisprudence. Many of the classical Hindu jurists had relied on their judicial interpreation mainly based on the concept of “Dharma”. Furthermore this paper will trace the discovery of "Manusmruthi" and how it influenced the the Western notion of understanding natural law in accordance with Dharma.
A Comparative Study on Identity Theme and Ahamkāra.
(International Conference on Sanskrit Studies, 2017 Department of Sanskrit, University of Kelaniya, Sri Lanka., 2017) Wageeshani, L.B.J.
Identity Theme is a concept which is developed by Norman Holland (1927-) to analyze the reader's responses towards a literary text. As mentioned by Holland, every individual has a unique unchanging core that guides all his dealings with the world. This core consists of strategies with which the individual tries to gain maximum pleasure and ward off anxiety caused by conflicts between desires and the demands of reality. He also introduces a model of 'literary transaction' - DEFT (defences, expectations, fantasies and transformations) - to describe the way we interact with texts through our identity themes. Some aspects of the theory of Rasa explained by Bhojadeva (11th century) in Sanskrit Literary Criticism - what he explains as Ahamkāra - could be compared with the above mentioned concept of Identity Theme. According to P. V. Kane, Bhojadeva has explainedAhamkāra as the ultimate inner reality of the sublimated Ego in human personality. Bhojadevaalso calls it asSringara par excellence and he describes it as the root from which all further blossoming of the feelings of a sensitive and cultivated person takes place.Therefore the aim of this research is to examine these two concepts (Identity Theme and Ahamkāra) in order to investigate the view of Western literary critics and Sanskrit literary critics towards the reader's responses in literary communication.
Correlation of Dementia with Smrutibhramsa mentioned in Ayurvedic Mental disease: A review.
(International Conference on Sanskrit Studies, 2017 Department of Sanskrit, University of Kelaniya, Sri Lanka., 2017) Karunaratne, T. D. N.; Sugataratana, K.; Ariyawansa, H. A. S.; de Silva, H. A.
Dementia is a chronic brain disease it combination of several symptom that are associated with the declining abilities of the brain and its’ functions.There may be a decline in thinking, memory, cognition, language skills, understanding and judgment. Memory impairment is the main symptomand senile age is a biggest risk factor for Dementia. There is no definite comparison of Dementia with ayurveda Mānasarāga paradigm. Aim of this endeavor is to correlate dementia in modern medicine and Smrithibramsa mentioned in Ayurveda.This is a literal review article gathering information from, authentic Ayurveda Sanskrit texts, journals and web sources. It is revealed that there is no definite pattern of classification of Mānasarāga in Ayurvedic Sanskrit texts. Description of Mānasarāga is found in scatted form at different places in Sanskrit texts of Ayurveda. In Ayurveda literature has clearly mentioned thatin Caraka Samhitha Sharirasthana, impairment of memory as Smrutibhramsa which occurs due to a person being overcome by rajas and Tamas Dosās in the mind.Aging is describe in Ayurveda term as Kalajara. So memory impairment of aged can say as Jarājanyasmrutibhramsa” in Ayurveadic point of view. Memory impairment is predominant symptom in dementia as well as Smrutibhrams According to the data age is the biggest risk factor for dementia and Smrutibhramsa. In coclution: there are co-relationsof dementias with Smrutibhramsa
A Comparative study on the analysis of letters in Thrax’s TéchnēGrammatiké and Paṇinī’s Aṣṭādhyāyi.
(International Conference on Sanskrit Studies, 2017 Department of Sanskrit, University of Kelaniya, Sri Lanka., 2017) kurupita Assajithissa Thero.
This comparative research is focused on letters analyzed by Paṇinī (400 B.C) and Dionysius Thrax (100 B.C). Linguistic history of the world can be divided into two main groups such as Western linguistic tradition (WLT) and Oriental linguistic tradition (OLT). Both of these traditions have rich of linguistic works. Thrax is a well-known grammarian in the WLT. Paṇinī is also a well-known grammarian in the OLT. Thrax and Paṇinī have composed grammar books namely as Téchnē Grammatiké and Aṣṭādhyāyi respectively. This comparative research is concentrated on their analysis of letters in general. It is discussed that their own views on letters as they are pioneers of the traditions. The main problem of this research is whether there is similarity or dissimilarity of the views of letters of two Grammars. This research is focused on the purposes of identifying and classifying those similarities and disparities. To collect data, two grammar books are well observed. Firstly, common identification of letters of Thrax Grammar and Paṇinī Grammar are noticed. Secondly, it is investigated similarities and dissimilarities of the analysis of letters, done by Thrax and Paṇinī. As a result of this research a number of similarities are found. For an example, both grammarians have identified two categories of letters such as vowels and consonants. Apart from those similarities, there are a number of dissimilarities. For an example, even though Thrax discussed a special phonological element called syllable, Paṇinī did not specially discuss that element in his letter analysis (Paṇinī’s analysis was on Mātrā). In conclusion, it can be stated that there are similarities and dissimilarities of the analysis of letters in Thrax’sTéchnēGrammatiké and Paṇinī’s Aṣṭādhyāyi.