ICSS 2016

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An Analytical Quest on the Authentic Dimension of the Cubit
(Department of Sanskrit, University of Kelaniya, Kelaniya, 2016) Rewata Thero, Udawela
Theories as depicted in vāstuśāstra that were ascertained by the great sages have Interdependence relationship with different variables that occur on the basis of païcabhüta. It has been demostrated the scientafic and practical values of theories of both renowned schools of vāstuśāstra which have been analyzed the measurements of the house in different aspects. The cubit is the key dimension that is utilized to measure the entire construction of the house. The Riyana or cubit through which all the proportions of measurements can be ascertained is defined as the instrument of entire vāstuśāstra. The dimension of the cubit has been analyzed in different perspectives. It is said that five types of cubit have been used by ancient Sri Lankan architects whereas, Modern architects use two types of cubit, the cubit that has 18 inches and the cubit of 32 inches respectively. It is to be accepted that the cubit of 32 inches is the most accurate and appropriate dimension of the cubit. But, in ancient texts, the cubit is defined as "Hasta" that is the accumulation of two spans. Dimension of one span is 12 inches. It is clear that cubit or Hasta has 24 inches that is not utilized by modern architects. This dimension has been adjudicated in all the primary texts composed in Sanskrit. It is to be examined perfectly what is the appropriate dimension of the Riyana, Hasta or cubit that is the main unit of measurements of the house construction. In this paper attempt is taken to get to the bottom of this problem on the basis of primary texts.
An Analytical Study of the Yogic Caturvyūha in the Yoga-Sūtra
(Department of Sanskrit, University of Kelaniya, Kelaniya, 2016) Ven. Da Xing
In Yoga tradition, the fundamental theory and practice adopts logic matrix as the Four Realities (caturvyūha) to discover problem and solve issues effectively. According to Yoga philosophy, the Yoga theories based on the discoveries made by the ancient thinkers from generation to generation which is refer to the teachings of Vedas, Brāhmaṇas, Āraṇyakas and Sāṃkhya darśana. Amongst them, Yoga was taken on various Sāṃkhic philosophies such as the theory of Triguṇa, Caturvyūha and Pañcaviṃśatitattva to establishment of own system. In point of fact, the term of the Caturvyūha which does not directly mentioned as generic word in the Yoga-Sūtra, but some inference forms and methods as Heya, Heyahetu, Hāna and Hāna-upāya appeared like causality condition through logical formula to analysis by the synthesis of four-factor model - the avoidance of suffering, remove the origin of suffering; cessation of suffering and the means leading to the cessation of suffering. In fact, this formula considered as the logical methodology and metaphysics that can be expounded with truths in the Yoga- Sūtra. In this connection, this logical distribution gives important information and evidence which indicate that discover the problems and solve the issues can be phased array in the model of orderly arrangement (vyūha), and this instruction is thus established by logical deduction to closed or understood yogic causality with the Four Realities, viz. the first three as philosophy and the last one as practice. In other words, the first two can be set as discover the problems while the last two as solve the issues. Accordingly, it is also found in this study that the theory and practice of the Caturvyūha are interconnected as the cause and effect to ascertaining the suffering and its ending in this systematic pattern. Therefore, an objective of this research is to make an analytical study of the Caturvyūha to understanding the philosophy and practice for formulated into a logical speculative arrangement and designed guide practitioners to eliminate the Kleśa, free from Duḥkha and end of Saṃsāra. And so, we note that the Four-Factor Formula can be improved by interdependence which also exists with the condition of reduplicative causality to realizing the yogic realities for attaining the Mokṣa.
Analytical study on the “śarīra”in Ayurveda and siksasamuccaya
(Department of Sanskrit, University of Kelaniya, Kelaniya, 2016) Molligoda, S.P.; Jayawardana, K.B.
In Ayurveda medical science the term “śarīra” has been explained in different context. Eg.śarīraracanā,śarīrakriyā, gharbhaśarīra,etc. Ayurveda texts define the composition of human body as“śarīraracana” This is similar to the Term: anatomy which western medicine uses for the same idea, namelyśarīraracanā.Anatomy is the branch of biology concerned with the study of the structure of organisms and their parts. It includes the appearance and position of the various parts, the materials from which they are composed, their locations and their relationships with other parts. According toçikñäsamuccayabody isnot a single entity but a composite of several different parts.It is the house of thousads of impurities and mental cocepts (saìkalpa), and urine, saliva, mucus, faecal matter, phlegm etc. are items stored in it. Not only it doesn't have a creator but it has not been established in fixed location either. It comes in to existence as a consequence of the sexual union of male and female. Putrification, decay, moldering, degeneration etc. are it's principal qualities. Ayurveda holds the view that śarīracombined with ätmä is exhibited the features caitanya, and combination of çaréra mänasa and ätmä is known astridaëòa orpuruña.This study attemptsto analyse the attitudes which Ayurveda texts and çikñäsamuccaya hold towards the concepts of śarīra.
Bhakti in Śivānandalaharī
(Department of Sanskrit, University of Kelaniya, Kelaniya, 2016) Sivasanthiran, V.
Bhakti finds an important place in Hinduism. Bhakti is a Sanskrit word, which originates from the Sanskrit verb root Í¼í (bhaj). This means to divide, distribute, share with, enjoy, and so on. As such the word bhakti goes to mean distribution, partition and so forth. But the word Bhakti generally and most predominantly denotes devotion or attachment, faith or love towards God. Devotion is counted as a religious principle or means of salvation together with Karman (works) and Jñana (spiritual knowledge). Bhakti is a sort of bhāva or indescribable feeling that arises through an uninterrupted relationship between human and God, which is called as an association between Ātman and Brahman. When a man loves the God eternally and unconditionally, it takes him to the state of Bhakti. In fact, this cannot be described in words, but has to be experienced. Many Hindu treatises deal with Bhakti. The Srīmat Bhāgavata, a famous Vaiṣṇava religious work, gives an utmost place to Bhakti. It emphasizes that there should not be any expectation or cause for Bhakti. It calls this as AhEtukI Éi´ Bhakti should flow spontaneously and it should be an unconditional love towards God. Bhagavadgita, the well-known philosophical work in Sanskrit too defines and describes Bhakti, and further treats it as Bhakti yoga. Nārada Bhakti Sūtra and śāandilya Bhakti Sūtra also deal with Bhakti. Śivānandalaharī is a stotra literature, which is one of the compositions of Adi Śaṅkarāccārya. In this, His Majesty praises Lord Śivā in hundred verses. The word Śivānandalaharī could be disjoined as Śivā + ānanda + laharī: ‘Śivā’ here means ‘Lord Siva’, ‘ānanda’ means ‘bliss or pure happiness’, and ‘laharī’ means ‘waves’. When one loves Lord Śivā or attached to Him out of devotion, he/she indulges in pure happiness. By putting the word laharī, Śaṅkarāccārya aptly compares the experience of so called ‘bliss’ with the nature of the waves, which come uninterruptedly and unconditionally in the ocean. It is invariable, and it never retreats. In Śivānandalaharī, Śaṅkarāccārya delineates the experience of bliss that arises through Bhakti towards Lord Śivā. This study would elaborate the unique verses in Śivānandalaharī, which specifically address Bhakti.
Brief Study on vidvat praśaṃsā paddhati in Nīti-śataka
(Department of Sanskrit, University of Kelaniya, Kelaniya, 2016) Maharjan, S.
Sanskrit literature is the full of various literary aspects. Among them didactic method is the attractive way to express one's feelings about the society in which one lives. Actually, the main objective of didactic method is to give instructions to the readers about the society or community in which they live. Likewise, the śatakatrayī of Bhatṛhari is the most invaluable didactic poetry, which is full of similes, metaphors and splendor words. Among the śatakatrayī, Nīti-śataka is the first śataka work of Bhartṛhari, which is praised by the readers and the scholars. Here, the objective of this paper is to discuss a segment of Nīti-śataka i.e. fair concern on the several editions of this book and specific focus on the stanzas of the vidvat praśaṃsā paddhati, which praise the scholars, by Bhartṛhari. The stanzas, which are used to praise the scholars is named as ‘vidvat praśaṃsā paddhati’. As there are different editions, there are some distinctions in verses and the number of verses of the same category in different editions. For instance, the stanza, which we can see in one edition, cannot be seen in the other edition of the same category in ‘vidvat praśaṃsā paddhati’. Here, the edition of Kriṣṇa Śāstrī is used as the archetype and all the other editions as the secondary types. Hence, the comparison is done focusing on the archetype. Therefore, the objective of this paper is to discuss the facts mentioned above. As well as meters & prosodies he had used to compile the stanzas and about how he had praised the scholars, which illuminate the significant role of the erudite people in the society.
A Comparative analysis on Concepts of Sanskrit Grammatical compilations
(Department of Sanskrit, University of Kelaniya, Kelaniya, 2016) Upananda Thero, Ambaliyadde
A Comparative study of Paṭiccasamuppāda and relativism of Hua-Yen Buddhism
(Department of Sanskrit, University of Kelaniya, Kelaniya, 2016) Chandaratan, D.
Buddhism emphasizes that all the phenomena in the universe exist according to cause and effect theory. One thing exists depending on another thing. There is no independent nature of anything.. Udāna mentions “whenever this is present, this is also present whenever this is absent, this is also absent and from the arising of this, and this arises”. From the cessation of this, this ceases to be”.. Same time Acēlakassapa sutta Buddha mentioned that thing happens neither by itself nor by another nor by both nor by nor cause. Everything said to be dependably originated. Above statements imply causal relativity of all the physical and psychical spheres. Furthermore, Nalakalapa sutta explains that two sheaves of reeds were to stand leaning against one another. In the same way, name and forms (nāma rūpa) existing depending on each other. Above theory of causal relativity was developed by Hua-Yen Mahayana Buddhist School during the period Tang dynasty of China.It taught the doctrine of the mutual containment and interpenetration of all phenomena. According to their mutual containment or relativism one thing contains all other existing things as well as all existing things contain that one thing. This philosophical doctrine can be understood through their very famous parable known as Indra’s Net. It is thus “there is a wonderful net which stretches out indefinitely in all directions, in heavenly abode of the Great God Indra. At the net’s every node, is hung a single glittering jewel and since the net itself is infinite in dimension, the jewels are infinite in number. There hang the jewels, glittering like stars of the first magnitude. If we now arbitrarily select one of these jewels for inspection and look closely at it, we will discover that in its polished surface there are reflected all the other jewels in the net, which sparkle in the magnificence of its totality. Not only that, but each of the jewels reflected in this one jewel is also reflecting all the other jewels, so that the process of reflection is infinite, as each gem reflects every other one and everything else in the universe”. This theory of relativity in Hua-Yen school directly related with theory of paṭiccasamuppāda in early Buddhism. Therefore Hua-Yen school of philosophy innovated the concept of paṭiccasamuppāda as mutual containment and interpenetration to emphasis the relativity of phenomena of world .The essence of the paṭiccasamuppāda is relativism, the essence of relativism is dispel of all the views. The essence of dispel of all views is middle path. Therefore Hua-Yen theory of relativism was not theory purely established by Hua-Yen school but it germ can be seen in early Buddhism.
A Comparative study of universal political structure in Kauṭilya’s Arthasāstra and Buddhism
(Department of Sanskrit, University of Kelaniya, Kelaniya, 2016) Chandaratana Thero, Dapane; Wanarathana Thero, Rideegama; Pagngnarathana Thero, Welipitiye
Kauṭilya’s Arthasāstra (4th century B.C) is considered as one of the foremost and sophisticated volumes that gives a perfect definition on the reign. For him a state is an integration of sevenfold theories(saptāṅga nyāya).They are,1) the King (svāmi),2)the ministers(amātyaya),3) endemic (janapada),4)capital city(durga),5)treasury(kōṣa),6)law(Danḍa) and 7) diplomacy or international relation(Mitra). Kauṭilya’s seven fold theories on reign emphasize that there is no a state where there is no above ingredients. Furthermore, he highlighted four forms of cardinal attributes that must have a king.viz, 1) birthright or purity of birth (abhigāmikaguna), 2) wisdom (praññāguna),3) endeavour (utsāhaguna) 4)personal skills (ātmasampat). It is quite obvious that kauṭilya’s sevenfold theories on reign have parallel with Buddhist concept of universal monarch. According to Cakkavattisīhanāda sutta universal monarch has sevenfold of jewels (saptaratna). they are 1) cakka (wheel of power=kingship), 02) hatti, 03) assa (elephant and horse=diplomacy or authority), 04mani (wealth), 5) itthi (wife),6) gahapati(steward=treasurer) and 7) parināyaka (ministers). Prima facie, above two categories of a reign appeared as two different types of classifications on a reign, but when it is comparatively studied, it is possible to realize that the above two categories are analogical. Accordingly, kauṭilya’s svāmi janapada and mitra is similar with cakkaratna in Buddhism, and kōṣa and amātya respectively parallel with gahapati ratna and parināya ratna. Furthermore, hatti and assa represent diplomacy or authority of a reign. Therefore, these two components are comparable with the category of mitra in Arthasāstra. Thus, it is an understandable fact that the above two categories which were put forwarded by the Buddha and Kauṭilya on a reign are considerably parallel to each other. In addition to above similarities, Kauṭilya’s explanation of fourfold cardinal attributes of a king is similar to Buddha’s explanation about the king. Buddha has mentioned that the king should be a member of a virtuous family. ( ubatō sujatō).This statement similar to the attribute of abhigāmikaguna of Arthasāstra. Moreover, praññaguna utsāhaguan and ātmasampat are similar to Buddha’s statements such as; “king should be skilled and cleaver in her duties” (rañña khattiyanaṅ sippatthānāni tattha sikkhitō hōti anavayō) and the king should be intelligent too. ( panḍitō hōti vyatte mēdavi…). Considering all the above facts it can be mentioned that the Buddha, who was a great philosopher in 6th century B.C. presented a universally applicable hierarchy for the state, and that view has been innovated by Kauṭilya in 4th century B.C.
A Comparative Study on concept of Mahayanic Consciousness and Theravadin Nature of viññāṇavāda
(Department of Sanskrit, University of Kelaniya, Kelaniya, 2016) Samitaratana Thero, Wadigala
The Concept of health in Sanskrit medical literature and its utility to modern world
(Department of Sanskrit, University of Kelaniya, Kelaniya, 2016) Silva, P.A.S.N.; Molligoda, S.P.; Jayawardhana, K.B.
Ayurveda is an ancient Indian system of medicine, which stresses principally on prevention of body ailments rather than simply relieving pathological problems or symptoms. A literature survey was carried out to collect data about the concept of health emphasized in ayurvedic medical text in Sanskrit such as Caraka samhitha, Shusruta samhitha, ECT. Aiming to disseminate knowledge about ayurvedic health concept in different aspects.The main aims of Ayurveda is to protect health and prolong life and to eliminate diseases and dysfunctions of the body. The concept of health in Ayurveda is divided mainly to two components, individual health and public health. Hitha and ahitha ayu is life of person related to social health or social well being and sukha and dukha ayu is relevant to individual health. Classic ayurvedic texts in Sanskrit advocates to administer many modalities such as Dinacharya (Daily health promotional activities) and Ritucharya (Health promotional activities during specific season), Aahara (Specific dietary regimen), Pathya (Complementary to medications), Apathya (Contradictory to medications) etc. to enhance individual healthiness. The classical Sanskrit texts of Ayurveda describe many principles relevant to public health such as infectious disease, immunity, nutrition etc. According to Acharya Caraka one who is having proportionate musculature, compactness of the body, strong sensory and motor functions cannot be overcome by the onslaught of diseases, ability to stand hunger, thirst, the heat of the sun, ability to stand cold and physical exercises, ability to digest and assimilate food easily; good muscular body is a healthy person. Further he mentions that, the medicine cannot make mankind immortal but till his death a man should live a disease free life. As defined in , Shusrut Samhita a healthy person, is one whose doshas are in balance, appetite is good, all tissues of the body and all natural urges are functioning properly, and whose mind, body and spirit are cheerful. This resembles the definition for health given by WHO -Health is a state of complete physical, mental and social well-being and not merely an absence of disease or infirmity” which depicts many dimensions of health. Thus WHO admits today what Ayurveda has said thousands of years ago. Good health can be maintained until death if one intelligently follows all the rules laid down according to the Ayurvedic science.
The concept of Mahāyāna Bodhisattva and altruism in Buddhism
(Department of Sanskrit, University of Kelaniya, Kelaniya, 2016) Ven. Pragnapal Sraman
In MahAyAna Buddhism, it has their own an ideal that is Bodhisattva. Bodhisattva is the term for anyone who motivated by great compassion, has generated Bodhicitta, which is a spontaneous wish to attain Buddhahood, for the welfare of other beings. Today’s world have to face countless issues which are, due to the egoistic behavior of human beings, in the western , such egoistic behaviors are classified as psychological egoism, normative egoism, rational egoism, and ethical egoism etc. Buddhist altruist enables not only to helpers to accomplish personal growth, conclusively, self-benefiting altruism that is motived by the enlightened mind and four immeasurable but also western egoism philosophy as effective method to get rid of egoism. In the MahAyAna Buddhism, it asserts that helping other people is the practice of the bodhisattva spirit in modern society. However, the altruistic views of Bodhisattva is unthinkable; it says, in the 3rd chapter of BodhicAryavAtAra of Santideva that, Bodhisattva is like the earth, the elements, and the space itself to support the lives of boundless beings, by providing all that they might need. Here, the present article is an attempt to not only indicate the practicability of bodhisattva spirit, but also inspire civic participants how to encourage social integration that constructs, sustains an inclusive society and how to get rid of the egoism with the help of the 3rd chapter of BodhicarAyvatAra by SAntideva, SinglovAda Sutta of DN, Dhammacakkappavattana Sutta of SN, and Attahita parahita Sutta of AN etc. And it explores briefly the significance and contribution of altruistic behavior.
The connotationof the Daśabhūmika Sūtrais to subdue the arhath concept
(Department of Sanskrit, University of Kelaniya, Kelaniya, 2016) Indajothi Thero, Baladora
Daśabhūmika,The Ten Stages, Sutra is an influential Mahāyana Buddhist scripture.In theDaśabhūmikaSūtra, the Buddha describes ten stages of development that a bodhisattva must progress through in order to accomplish full Enlightenment and Buddhahood. Even Though DaśabhūmikaSūtraemphasizes on ten stages of bodhisathvacarya in foreground it delineates the hindrance of arhat concept in the background. In surmise, it seems that popularizingbodhisathva concept and concealing the arhat concept would be the main target of the text.The DaśabhūmikaSūtradescribes themanner of consecrate step by step of bodhisathwa.These dasabhūmis are alternate to the daśapāramitha of pāli tradition.Daśabhūmiimpliesthe bodhisathwacarya according to theBuddhist Sanskrit tradition. Thebodisathwa has not been described similarly to that ofpāli tradition. pāli tradition consecutively admire firstly Buddha,secondly pratyeka Buddha, and thirdly arhat. The bodhusathva's position follows that. Accordingto pāli tradition the bodhisathva is not a person that supersedes the arhat.Butaccording to daśabhūmi, bodisathva has been described similarly to the Buddha.This paper would address on this regard.
The contemporary Social Reality portrayed in Sanskrit Comic Farce, the Mattavilasa [Farce of the drunken Sport]
(Department of Sanskrit, University of Kelaniya, Kelaniya, 2016) Kularathna, S.B.A.K.
The Mattavilasa is a one act humourous farce written in Sanskrit and Prakrit and authorship is assigned to the Pallava ruler of South India named Mahendravarman the First[600-630A.D] who ruled from his capital at Kanchipuram. The initiators of the Pallava dynasty assume to have been adventures of northern descent, who settled in Dekkan peninsula at about the commencement of the Christian era. As a consequent of the disintegration of the Sathavahana [Andhra] supremacy close to the third century A.D., The Pallavas gained the opportunity to establish Themselves as autonomous miniature power.Slowly and steadily their domain extended rapidly until they graded as one of the mightiest states of the south India who were constantly at war with neighboring kingdoms of Chera, Chola and Pandya. The Pallava capital Kanchipuram [Presentley Conjevaram] supplied the background for the Maththavilasaprahasana. Pallava kings bestowed generous and cultured benefaction to diverse art forms and science. Ruminants of grand architecture and sculpture are living evidence to the glorious by gone past. Mahendravarman the first king who turned into a scribe. In his opus magnum mathavilasaprahasana offeres a convincing portrayal of the socio-cultural aspects of the contemporary South India .It is important to note the cultural sensitivity with which this reconfiguration has been undertaken by the author. In doing so he scrutinizes the experiences of clergy and their social milieu in a remarkably perceptive manner demonstrating an estimable narrative dexterity. In this study it is envisaged to examine the socio-cultural depiction of the farce and special focus will be paid to analyze the religious dialectic between the Buddhists and the ardent followers of Tantrism.
A critical evaluation of modern trends in Yōgā
(Department of Sanskrit, University of Kelaniya, Kelaniya, 2016) Kobbekaduwe, H.G.A.V.K.M.
The word “Yoga” is rooted in the Sanskrit word “Yuj”. Its meaning is “Unification of Jeewathma and the Brahmathma”. According to Hindu Philosophy, in order to achieve purification, one must be unified with immortal soul. There are several types of yoga. Bhakthi Yoga, ManthraYoga, GnanaYoga, KundalaniYoga, and Raja Yogaetc. RajaYoga which is one of Ashtanga Yoga (system which comprises Yama, Niyama, Asana, Pranayama, Prathyahara, Dharana, Dhyana, and Samadhi) is of central practice. The ultimate purpose of practice of theseAshtanga Yoga is attainment of liberation.While Yama, Niyama, Asana, Pranayama and Prathyahara are external elements which have to be observed, they are essential for the success of the internal elements of Dharana, Dhyana, and Samadhi. Yogasana is the manner of making the body relaxed and flexible in order to discipline the mind for the purpose of concentration On the basics of primary sources it is apparent that at present what is meant by Yogasana is not the more ancient form of Yoga,but only the manner of making the body moresupple, which is only one of the aspects of AshtangaYoga. This study examines if contemporary Yogaclasses in Sri Lanka are in keeping with the original primary texts of yoga as Pathanjali Yoga Suthraand Hata Yoga Vidya. It is specially to be noted that current yoga classes in Sri Lanka are based on commercial purposes. What is visible today is that the method of disciplining the mind by mastering the body and its movements is used in order to earn money. Accordingly today’s practice ofyoga is a distorted version of the yoga that was originally envisaged. The Yogasana which was originally aimed at providing the foundation for spiritual development has now been replaced by a practice which aims at more material benefits such as physical wellness, outward beauty and healthy living. This is to be scrutinized based on the contemporary yoga classes in Sri Lanka and the Original texts.
A critical review of Mānasa roga (Mental Disease) in the Ayurveda Sanskrit texts
(Department of Sanskrit, University of Kelaniya, Kelaniya, 2016) Karunaratne, T.D.N.; Sugataratana Thero, Kahapola; Ariyawansa, H.A.S.; de Silva, H.A.
According to the data, there is a high prevalence of Mental Disease among elders of Sri Lanka. Prevalence of Dementia (Smruthibramsha) is 3% of elders in between the age of 60 to 80 years. This will be a big issue for Health policy planning and Health management. This study will be carried out to review classifications of mānasa roga, causative factors, signs and symptoms, treatment modalities of them in Sanskrit Authentic Ayurvedic texts viz Charaka Samhitha, Sussrutha Samhitha, vagbata Samhitha, Madawa Nidana, Bhavaprakasha, Bhela Samhitha and Ahstanga Samgraha. It is revealed that there is no definite pattern of classification of mānasa roga in Ayurvedic Sanskrit texts. Description of Mānasa roga are found in scatted form at different places in Sanskrit texts of Ayurveda. Mānasa roga can be mainly divided in to two types viz Unmāda and Apasmāra according to Ayurvedic Sanskrit authentic texts. Achārya Caraka has mentioned Unmāda, Apasmāra and Atathvābhinive^aya in two chapters in Cikithsā Sthāna of Caraka Samhitā as dominent mental illnesses. [1] Suśruta has mentioned Unmāda, Apasmāra and Amaānusopasarga in separate chapters in Uttara Tantra of Suśruta Samhitā. [2] Bhela Samhitā, Aṣṭānga Hṛdaya Samhitā, Aṣṭānga Sangraha and Mādhava Nidāna, Bhava Prakāṣa also followed the same pattern. [3]It is found that there are treatment modalities and managements of Manasa roga are different in text to text.
A critique in the study of Gotama Buddha’s biography in Lalitavistara and Jātakanidāna
(Department of Sanskrit, University of Kelaniya, Kelaniya, 2016) Tongchangya, P.R.
During the Buddha’s lifetime, it was not important the complete biography of the Gotama Buddha; but after his demise the disciples felt as an important issue for connecting the biography from the fragments throughout the early Buddhist literature both in Lalitavistara (after this will use as LV) of VaipulyaSūtra and the Jātakanidāna (after this will use as JN) inTheravādaBuddhist literature. LV is the first attempt of connecting the life of the Buddha which has two purposes:providing full biography of the Buddha and at the same time elevating the Buddha higher than others beings, while JN was second attempt of connecting the historical Buddha based on early Buddhist texts and post-canonical texts of Buddhavaṃsa and Cariyapiṭakafor the purpose of connecting the Buddha’s biography.In many instances parallel are found between the two texts on the biography of the Gautama Buddhasuch birth,Māyā’s dream, unsullied in the wombs, Māyā’s died in the seventh of Bodhisatta’s birth and so forth.The aim of this paper is to study from critical analysis of the similarity of the Gotama Buddha’s biography between early Mahāyana and the Theravāda Buddhism based on the two texts. In order to achieve the aim, it will discuss the main parallel events of the Gautama Buddha’s biography by giving reasons in the context of Brahmanical society in ancient India and the concept of the development of Buddha concept.
"Devānāmpriya" the epithet of the blame?
(Department of Sanskrit, University of Kelaniya, Kelaniya, 2016) Dhammadhaja Thero, Panawala
In this purpose is discussed real meaning of the word ‘devānāmpriya’ by using grammar theory. Bharat Dharmashoka emperor and king Tissa to the island culture as opposed to the use of alias ‘devānāmpriya’ it Pali ‘devānaṁpiya’ believed the inscriptions ‘devanapiya’ it, Sinhala literature and history "devanapǣ" it has engaged. "Devānāmpriya" the word is created from ‘ALUK’ combination in Sanskrit grammar. The old Sanskrit grammar teacher called Panini alug Contextual command came in Possesive case "shashthya ākrośe" the formula has been composed, it has to be stated elsewhere narrative provides (vṛttikārayō) in place where feel blame is Aluk to the possessive case. Kātyāyanayan by promoting the same report confirmed the separate five examples, its third "devānāmpriyah iti ca" is also to be an example. Pātañjalī also approve it. Jayādityayō shows that not nipped versatile alternative interpretation to the possessive case. In Pali grammar book which Moggallana there is a rule that "ekatthatāyaṁ" and when it has one meaning the case nipped even in that opportunity is choiced unchopped combination due to abounding authority? Later ‘SIDDHANTHAKARAKA’ scholar "devānāmpriya iti ca mūrkhe" said the rhetoric fool of changing the formula the report "devānāmpriya" that specifies that the Semester going gray. Hēmacandrayō endorsing the same "devānāmpriya" go "jālma" he has defined. Ignorance is its meaning. Ṣaḍbhāṣācandrikā such books are also shown in this sense. "Trikāṇḍaśeṣayehi" has had different meaning. It 'chāga' means. It is the meaning of the goat. According to the above grammatical singular "devānampriya" is engaged in genital DEFINITIONS hyphens and text, idiot, stupid, goat meaning of what happened. Of course, this can be a nerve by Brahmans hard attack to Buddhist king by using grammar.
Do the Planets have an influence on People?
(Department of Sanskrit, University of Kelaniya, Kelaniya, 2016) Somananda Thero, Kudawawe
Astrological yoga (connections) and movements of planets, wave lengths, intensifications and changes of frequencies have different liveliness of senses of people. They have an impact on the lives of people. Accordingly, through the researches carried out by scientists about the atmospheric rays and also the impact of the Sun, it is accepted the foundation principle of the astrology. The Russian biologist and physicist Professor Georges Lakovuski who became specialized in the area can be quoted as an example. He points out that the waves released by planets can affect a person at the time of his rebirth and can influence his future destiny. This theory confirms the great concept introduced by Maharshi who had pointed out the importance of the moment of rebirth. The same idea was introduced by Varahamihira about 2000 years ago. Through different planetary movements various types of characteristics are often highlighted on human beings. Such influences have an impact on physical reactions, mental attitudes and emotional responses of them. As Lakovuski had pointed out in his book “Le Grand Problem”, the ancient sages have a great importance on the positioning of stars in the sky have been given that their rays influence the beings and also the human beings. In Vedic Literature the Sun is considered as the Vishvathman. The Sun is the God seen by the naked eyes. Human beings cannot live without the warmth and the light of the Sun. Varahamihira identifies the sun as “kālāthma” (soul of the time) because the time depends only on the Sun. Dr. V. Ghor mentioning about the reasons for high-tide says that the influence of both the sun and the moon to the sea water and location of them is so thoroughly connected to influence the everything on the surface of the earth such as plants, creatures and human. In fact, it can be said that influences occur based on features hereditary to the planets and theories of moments of astrological nature. For example, the moments of Saturn are very slow. Therefore, different conditions are highlighted corresponding to it. Even though, sometimes it is difficult to believe that there is a direct influence by stars on us by the look and the thought of it, but it is not so. While it can be clearly stated that there are influences from the heavenly bodies on human and there are also connections between astrological teachings with them.
Efficacy of the “Ashta Garunda Chakraya” for repelling of macro herbivorous pests that prey upon agricultural crops
(Department of Sanskrit, University of Kelaniya, Kelaniya, 2016) Padmasiri, H.
“Ashta Garunda Chakraya”, also known as “Ashta Guruluwa”, is unique traditional astrological systems that resemble the eight directions via eight animal energies while utilizing the interactions between nine planets, stars and rashi in the astrology. It is mainly composed of five major components, namely, “Brahma Guruluwa”, “Vishnu Guruluwa”, “Shiva Guruluwa”, “Uma Guruluwa” and “Indra Guruluwa”. The current study attempted to evaluate the efficacy and applicability of the Ashta Garunda Chakraya for repelling of macro herbivores that prey upon agricultural crops. Eight agricultural areas were selected randomly within the kurunegala and Nuwara Eliya districts as the intervention sites. The auspicious time that can repel the target herbivores was calculated at each instance and four sticks that could emerge the energy of the auspicious time were placed at the four boundaries of the selected agricultural plot. At each occasion four sticks similar to the above ones were placed in the neighbouring agricultural plot without following along with specific auspicious time as the control. The numbers of target pests (elephants, buffaloes, wild boars, rats and monkeys) that enter both intervention and control sites were enumerated throughout a year, while inspecting any damage done to the crops. As suggested by the results, zero damage was done to the cultivated crops by the target pests (except for the case of monkeys) within the intervention land plots in contrast to the control sites, at which a notable damage was observed. For the case of monkeys, it was observed that the effective period of the method lasted for only 5-7 days. In conclusion, it can be recommended that the “Ashta Garunda Chakraya” could be utilized as an eco-friendly solution for repelling of macro herbivorous pests (except for the arboreal species such as monkeys) in agricultural activities to minimize the impact of pests.
Evolution of the 'Hanumān' As reflected in Sanskrit and South East Asian Literature
(Department of Sanskrit, University of Kelaniya, Kelaniya, 2016) Chidambaran, S.
Right from the Vedic period, we have instances of human heroes being deified and later even assimilated in to other deities. Many scholars opine Indra to be one such Vedic deity who rose from a ‘human leader’ to ‘God’ position. We also see the assimilation of the Vedic deity Rudra into Śiva in Post-vedic period. Thus the current deities and Gods we worship in the polytheistic Hindu system have been a result of many such deifications and assimilations. Hanumān is one such contemporary character in Indian culture that changed from a valiant hero of the Rāmāyana to a prominent deity in present days. There are also many arguments on whether Hanumān was truly a monkey or a human as the term ‘vānara’ could be interpreted as ‘vānarah’ i.e. ‘or a human’! Does Hanumān find any mention (in any form) in literature or archaeological evidences prior to Vālmῑki Rāmāyaṇa? What is the character of Hanumān in the Vālmῑki Rāmāyaṇa? How has this evolved in later Sanskrit literature and where do we see the deification process beginning? What’s the character of Hanumān in Southeast Asian literature and how does it compare with those in Sanskrit literature? This paper is an attempt to answer these questions and trace the evolution of the character ‘Hanumān’ right from the Vālmῑki Rāmāyaṇa to other Sanskrit literature as well as Southeast Asian literature.