ICSS 2017

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Acara Rasayana. - A concept from Sanskrit Literature for Holistic Health.
(International Conference on Sanskrit Studies, 2017 Department of Sanskrit, University of Kelaniya, Sri Lanka., 2017) Sarangee, Y.; Wimalasiri, G.
The present day life is full of competition. To cope up with the psychological problems people turn to different types of healing systems. Rasayana is the rejuvenation therapy to prevent old age and diseases and it enhance good memory power, intelligence, strength and longevity. Sanskrit medical Literature has described certain rules and regulations to be followed by an individual to keep a sound mind and a sound body. This study is aimed to find Sanskrit revelation for a specific treatment method mentioned in Ayurveda authentic books for complete physical, mental and social well being of a human life. Ayurveda Samhitas in Sanskrit were used in the study to collect information. Acara rasayana is a rejuvenation method which helps to gain all the above benefits by good behavioral changes and good code of conduct; but without any involvement of drug usage. Samhitas elaborate detailed instructions regarding Acara rasayana. It advices to uplift the good qualities of human life while improving the personality. Also this code of good conduct according to Acara rasayana improves individuals by developing social relationships, enabling individuals to obtain better physical health and enhance spiritual well being. According to Ayurveda a human creature is created with conjugation of Sharira, Indriya, Satva and Athma. Hence a set of virtuous acts are mentioned in the context of Acara rasayana relevant to sharira (body), indriya (sensory organs), satva (mind) and athma (soul) in order to obtain above mentioned benefits. The complete effect of rasayana cannot be achieved by purifying the body itself; there must be a method to purify the mind and soul. The knowledge of Acara rasayana which is in Sanskrit should be revealed to the world with the accurate meaning of their terminologies. Quality research which goes hand in hand with this knowledge will be helpful to bring out healthy nations worldwide.
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.
An Analysis on the Teachings of Mahāyāna and Theravāda Bhikkus about the Emptiness.
(International Conference on Sanskrit Studies, 2017 Department of Sanskrit, University of Kelaniya, Sri Lanka., 2017) Hiramadagama PannasaraThero.
"Emptiness" is commonly used to imply there is nothing. Emptiness is shown by zero in mathematics. But in the tradition of philosophy, it is not used for one purpose. It has been given microscopic definitions. In Mahayana Buddhism (especially in mediacy) the word emptiness is used to derrive another meaning which is differentfrom the usual use of emptiness. It is noted in " Mulamadhyamakarika" as it is used to denote paticchasamuppada the bond between the cause and effect moreover in Heenayanabuddhism there is a teaching or an acceptance of emptiness . The word emptiness has been used and it is believed to be the main affection for the above mentioned teaching on emptiness. It can be seen that there is variations on the belief of Theravada bhikkhus among the Mahayanabhikkhus. The deference between these two teaching is created by the deference belief they have on paticchasamuppada. According to Theravada, It is clearly seen that is in paticchasamuppada it is taught some sort of dhamma, doctrine on reason and cause. But the teaching of Mahayana Bikkhus on different than this their belief is that cause and effect is not true or reality in this cause BikkhuNagarjuna's (opinion) belief is that " living being ultimately reject the causeand effect" According to early buddhism when describing universal features, though it says the universe is empty, in visuddhimagga it is accepted thatthere is a personal emptiness or ultimate relief (pudgalanirathmavada) whereas mahayanabikkhus has accepted an emptiness. According to the division of mahayanabhikkhus, they believe thatthere is nothing that can be taken as "Dhathu, Ayathana" but according to "Pudgalanirathmavada" it is not accepted that there is emptiness in "skhanda, Dhathu and Ayathana" as the final division. The word emptiness is actually similar to the word impermanence but according to their teachers opinion many bhikkis traditions gave various definitions on that. It is clearly observed when they have many other words to describe Nirvana the ultimate relief. According to Theravadabhikkhusthwy accept if deser anger and foolishness are rotaly overpowered, it is emptiness and they don't believe in any orherAcvording to above explanation, itis obvious that both Theravada and Mahayana Bhikkhus have different belief on what emptissis. It is also differentiate according to thwirtearchers or the tradition. Thus it can be seem that in common has a worldly meaning and Mahayana teachings it is given two different meanings.
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.
Applications of the “Warna Swara Chakraya” for Disciplining of Stubborn Children.
(International Conference on Sanskrit Studies, 2017 Department of Sanskrit, University of Kelaniya, Sri Lanka., 2017) Padmasiri, H.
Alphabet of “Heluwa” (Sinhala language), consists of two major divisions as “Panakuru/mKl=re” and “Malakuru/u85% positive change in their behaviour, followed by 3 and 2 children with 70-85% and 50-69% changes, respectively. Only 2 children indicated a behavioural change of 30–50%, which were regarded as unsuccessful. In case of the control group, only 8% (n=2) of the children indicated a mild behavioural change (30–50%), while the deviations of the behaviour of the rest remained unchanged (<29%). It can be concluded that the “Warna Swara” system is capable of causing effective changes in the stubbornness of children.
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.
A Comparative Study of Samsāra and Nibbāna as Reflected in Early Buddhism and Madhyamaka Philosophy.
(International Conference on Sanskrit Studies, 2017 Department of Sanskrit, University of Kelaniya, Sri Lanka., 2017) Thammennegama Samiddhi
As Early Buddhism notes, the word nibbāna denotes the ultimate reality of the individual. In accordance with early Buddhist explanation, nibbāna explains as the end of samsāra. On that regard, it is explained as two separated aspects. As mentioned in Dhammapada (“dīgobālānaṃsaṃsāro”), it’s explained that damn people are far from nibbāna and their transmigration is lengthened.Ven. Nagarjuna the founder of MadhyamakaTradition explained his opinion on samsāra and nirvāṇa as one aspect. That is mentioned in Mūlamadhayamakakārikā and that is the foundation of MadhayamakaTradition.“nirvāṇasyacayākoti – kotisaṃsataṇasyacanatayorantaramkiñci – susukśmamitividyate”According to the stanza, there is nothing in saṃsārawhich can be distinguished from nirvāna. He further explained that; the end of saṃsāraas the end of nirvāṇa.He tried to explain though his new tradition the central philosophy of Buddhism. Here I am going to discuss facts regarding the above two traditions and the controversial explanations of them on samsāra and nirvāṇa. This study is a library based research and used the primary and secondary sources to complete this writing. Especially facts in Mūlamadhyamakakarika and Theravada Canon are discussed and the similar facts regarding the same two aspects.
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).
A Comparative Study of the Local Marriage System based on “Mahawanshaya” and “Manusmrutiya”.
(International Conference on Sanskrit Studies, 2017 Department of Sanskrit, University of Kelaniya, Sri Lanka., 2017) Perera, M.A.P.
The success of the secular life depends on marriage is done according to the religion , but this cannot be seen with a local Buddhist view there were several marriage systems in bharath and according to “Manusmruti” it revealed eight marriage systems. Mahawansha is an important source which proves that there were similarities and dissimilarities between Sri Lankan marriage system and Indian marriage system. “Manusmrutiya” is a book that reflects the Indian human society which was written by Manu in 2-3 B.C and Mahawansha which was written by Mahanama thero in contemporary Sri Lanka during the stay of general disksandha in pirivena are two most important sources. the comparative study of the marriage systems that are brought up in those resources can be take n as the studies on Indian and Sri Lankan marriage system. There had been four important marriage systems in Sri Lankan among them love affairs and royal marriage system shares some common features. According to Manusmruti the idealogy of brhmin society is that the marriage life should be an amorous relationship in order to secure the generation of their own caste and to fullfill the aggregates of the father in that particular family. Nevertheless, family plays an important role in the Sri Lankan society. It is considered as the primary unit of the society and Sri Lankan families are consist of many children “Manusmruti” says that Indian weddings happen after a “Gruhya karma yagha” and after living a “Bramachari” life they have to take the approval of the master. Despite the woman is noble enough still there were few facts to be considered but in Sri Lankan society the man should be powerful enough to give protection to the woman and then after they would get married according to the proper rituals in an auspicious time. The Indian social system of passing down of endorsement is also written in “Manusmruti”. That is written in Mahawansha too. Accordingly Manusmrutiya becomes an important source of study related to the Indian marriage system where as Mahawansha becomes a consequential source when exploring the ancient Sri Lankan marriage system.
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 on Ayurvedic terminology used in explanations of Pañcamahābhūta and Saptadhātusiddhānta.
(International Conference on Sanskrit Studies, 2017 Department of Sanskrit, University of Kelaniya, Sri Lanka., 2017) Kaldera, H.P.I.J.; Samaratunga, U.; Jayawardene, K.B.
Terminology used in Ayurveda medical science has its own peculiar interpretations. These terms cannot be sufficiently comprehended through general dictionary meanings. Påthivi, ap, teja, vāyu, ākāśa are commonly used terminology of Pañcamahābhūtasiddhāntawhile rasa, rakta, māṁsa, medha, asthi, majjāand śukra are those of Saptadhātusiddhānta. The objective of this study is to comparatively review this terminology on the basis of their Ayurvedic interpretations and the usage in current research papers. Twenty research papers containg these terms were downloaded from the Google scholar for this study while Carakasaṁhitā, Susrutasaṁhitā, Aṣṭāṅgahṛdayasaṁhitā and their commentaries (tīkās) were used as reference texts. The results revealed that terminology related to Pañcamahābhūtaprinciple such as Påthivi, ap, teja, vāyu, ākāśahave been substituted with common English equivalents: Påthivi as earth, earth principle, etc; ap as water, water principles, etc; teja as fire, heat, energy, etc; vāyu as air, air principle, ākāśa as space, ether, etc. Similarly, terminology relating to Saptadhātu principle has been replaced with a considerable range of English translation: rasa as skin, chyle, lymph, etc; rakta as blood, māṁsa as muscles, protein, meda as fat, adipose tissues, etc; asthi as bone, bone tissues, etc; majjā as marrow, nervous system, etc;śukra as semen, reproductive fluid, etc. Some researchers had used the English equivalent within brackets in its first occurrence in the research paper while some others had used the English word in the body of the research paper while the terminology was used within brackets. There were also some research papers where only terminology had been used. The research further revealed that the common equivalents used as substitutes to terminology do not accurately convey the intended Ayurvedic concepts.
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.
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.
A Comparative Study on the Consistent Layouts of House Planning as Depicted in Västuçästra and Feng shui.
(International Conference on Sanskrit Studies, 2017 Department of Sanskrit, University of Kelaniya, Sri Lanka., 2017) Udawela Rewatha thero
Västuçästra which has been evolved by means of two traditions known as Northern and Southern is the Science of living. The word "Vāstu" derived from root √ Vās (To live – dwell) that is recognized as sthapatyaveda that has to be categorized by way of upaveda. All theories on västuçästra are based on five basic elements (païcabhüta) such as Earth, water, Fire, Air and Space. Interdependence balance of these five elements brings health, wealth, happiness and success in life. païcabhüta is always influenced by the magnetic power, rotation of sun, moon and other planets as well. Imbalance of five basic elements what is defined as vedhadoña brings enormous troubles in life. Entire circle of Fundamental layouts in västuçästra are formulated based on the basic five elements. Feng shui which covers 3,500 years before invent the compass is considered as the foremost domain of Chinese astronomy. The ultimate purpose of Feng shui is to examine the perfect location and the axis in time that is fit for the House planning. All the techniques are based on Yin & Yang theory that is similar to a magnetic dipole. This theory that is linked with astronomical assay of movement of the sun is developed based on the five elements or forces - Wu Xing. Earth (土 tǔ),Water (水 shuǐ), Fire (火huǒ), Wood (木 mù), and Metal (金 jīn) are those five elements. In modern architecture, different types of energies which have been scrutinized in both västuçästra & Feng Shui are consulted such as solar energy, wind energy, geothermal energy and sound energy. The foremost purpose of this research is to discover the discrepancies and similarities of five elements theory in both traditions based on literature scrutiny and to establish accurate theorems on analytical approach.
Concealing Eḷu Terms with Sanskrit Borrowings: A Respond to the Conflict between Sense and Style in Translating Classics.
(International Conference on Sanskrit Studies, 2017 Department of Sanskrit, University of Kelaniya, Sri Lanka., 2017) De Silva, J.
Among the basic requirements of translation, transferring the content and the sense of the source text is of paramount importance. On the other hand, being faithful to the style of the source text is equally important. Compromising between these two extents is a delicate matter, which is one of the challenges encountered in the translation of classical literary work. The aim of this study has been to examine this conflict with reference to Guruḷugomi’s /ama: waturə/ and its English translation, ‘Amavatura (The Flood of Nectar)’ by Udaya Prasanta Meddegama. Here, the focus has been on the Eḷu (pure Sinhalese) terms used affluently in /ama: waturə/, marking a significant character of Guruḷugomi’s writing style. Data were compiled through a comparison between the two texts and the manner that Eḷu terms have been dealt with was enquired. Accordingly, it was identified that a considerable number of Eḷu terms of the source text have been replaced by their Sanskrit equivalents in the translation, as a result of which, the said character of Guruḷugomi’s writing style writing style has been concealed. Here, though the preservation of Eḷu terms would have marked faithfulness to the style of the source text, direct transfer of such terms would have resulted obscurity, since they are not familiar to the target readers of the translation. On the other hand, the concealment of Eḷu terms by replacing them with their Sanskrit equivalents has marked unfaithfulness to the style. However, this measure has paved the way for the maintenance of sense, since many Sanskrit terms denoting Buddhist religious concepts are anglicised and have become comprehensible to English readers. Accordingly, the conclusion is made here that the translator has responded in favour of the sense at the conflict between sense and style, and the concealment of Eḷu terms with Sanskrit equivalents is a measure taken to make the translation more comprehensible to the target readers.
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.
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 critical study of the influence of Ashwaghosha-thera in Dileepa raja-varnana of Kalidasa.
(International Conference on Sanskrit Studies, 2017 Department of Sanskrit, University of Kelaniya, Sri Lanka., 2017) kalawane Sumangala.
The great poetven.Ashvagosha is hailed as the first poet of the great Sanskrit poetry and the most prominent poet who took subject matters for poetry in Buddhist stories. His second poetic work is Saundarananda poetry collection. Kalidasa is hailed as the poet of the golden era of secular Sanskrit literature. Raghuvansha is considered the masterpiece of kalidasa. The origin and regal existence of sun dynasty and is the thematic concern of Raghuvansha, while much focus is given to the heroic deeds of the noble kings. Saundarananda poetry collection is woven around the legend of the prince Nanda and princess Sundari who were intended to get married. Its second part consists of an appreciation on King Suddhodhana. Raghuvansha also consists of an appreciation on King Dileepa. These two poetic works have influenced from one another. Commenting on it, many Indian Pundits believe that Ashwaghosha has been influenced by kalidasa. However, now it is commonly acknowledged that Kalsidasa had been influenced by Ashwaghosha. The hypotheis of this study is to examine whether the appreciation of King Suddhodana in Saundarananda had influenced the appreciation of king Dileepa in Raghuvansha. Raghuvansha appreciates king Dileepain 18 verses in the first part, whereas AshwagoshaPada appreciates King Suddhodana approximately in 44 verses in the second part. Both these appreciations hail wisdom, awareness and statecraft of these two kings in an identical manner. In addition to that attitudes towards rivals and companion are also identical. Moreover, many similar characteristics can be identified in terms of the presenting facts on moral values and statecraft. Therefore, the objective of this study is to elucidate sources to reinforce the idea that kalidasa had been influenced by Ashvaghosha.
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.
A Critical Study on the Founder of Architecture.
(International Conference on Sanskrit Studies, 2017 Department of Sanskrit, University of Kelaniya, Sri Lanka., 2017) Ketawala Samitha thero.
The home gains a basic sage among all the other necessities of the man. The architecture is use to build this house without enplane astrological errors. No one can initially say when was this mansions subject be done. As the founders of this subject sage Vishwakarma has been mention with the 18 others names of sage at the chapter number 39 of Agni Purana Grantha. But in according to Hindi literature Vishwakrma is a god. It is mention book Mahasara. He was initially creating by Maha Brahma as genius of creation anything. In according to Ramayanaya, Lanka pura was creation him for the living of Raksha. In the book of Rupawali his appearance has been mention at the Shloka number 149. He who has six faces with triple marks, A book, A stylus, A sword, A adz, A cup, A pot of water and a Nawaguna wela with ten hands. There is a cobra around a neck, a rope neck cup and crooked hand and friendship hand and beast a golden thread. It is worship to the glorious god of Vishwakarma. And also according to Maha Bharatha; Prabhasha is mention as father of Vishwakarma. And sister of Jupiter is considerate the mother. Evening Buddhist literature say as Jathaka potha, Saddharma rathnawaliya, Saddharmalankaraya, Pujawaliya Vishwakarma has been introduced as a provider of service to the god Shakra. And also Vishwakarma is a greater sage who creates gardens, palaces, homes, jewelry. And the generation of students worship him as a god. Because of is cleverness. Throughout study even expectation to verify this sage as a god.When who created by exaggeration of literature.