International Conference on Sanskrit and eastern Studies (ICSES)

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An analytical quest on the establishment of the door as per Vāstuśāstra
(International Conference on Sanskrit and Eastern Studies, 2018 Department of Sanskrit and Eastern Studies, Faculty of Humanities, University of Kelaniya, Sri Lanka, 2018) Madushani, A.M.G.R.
The establishment of the door is the most significant domain of the vāstuśāstra, the science and art of house planning. The entire circle of techniques which are analyzed in different types of vāstu texts have been constructed by taking into consideration the interdependence variables of cosmic radiation, solar radiation, wind energy, magnetic field of the earth & gravitational attraction. By all means of the establishment of doors, acquisition of pure ventilation is not only merely to be expected. Influential techniques on the orientation of the doors are deeply discussed in various vāstu texts such as Viśvakarmaprakāśa, Mānasāra, Manușyālayacandrikā and so forth. Different inaccurate aspects have been come into existence due to maintaining the conventional ideology that was descended. On the basis of the fundamental sources, attempt is taken to explicate the scientific and veritable techniques on the orientation of the doors. The similarities as well as the discrepancies which can be examined going through the primary sources are to be discussed with an eye to establish the most accurate methods of door planning. The scientific background of the door planning is to be analyzed in this research by considering the variables of five elements on which all the techniques have been flourished in vāstuśāstra
A balanced study on Mahāyāna Bodhisattva concept and Theravāda Bodhisattva concept
(International Conference on Sanskrit and Eastern Studies, 2018 Department of Sanskrit and Eastern Studies, Faculty of Humanities, University of Kelaniya, Sri Lanka, 2018) Wijethilaka, M.A.I.U.
Mahāyāna tradition can be considered a philosophical tradition of Buddhist doctrine. It is believed that the Mahāyāna tradition evolved from the fourth dhamma Sangāyanā in the era of king Kaniṣka. However, many doubts remain on the origin, history and evolution of Mahāyāna tradition. It became a conspicuous doctrine in India in the beginning of 1st millennium and it spread to several Eastern countries. Mahayana means the ‘big vehicle’ for liberation. Its opposite term is ‘Hīnayāna’ literally meaning the ‘small vehicle’. The Chinese explorer Ithsing (A.C. 625-713) defines these terms thus: “Mahāyāna is used as an adjective to denote the ones who worship hermits and study Mahāyāna suttas whereas Hīnayana is used as an adjective to denote ones who do not worship and study. In other words, Mahāyāna doctrine has its own religious texts which differ from Hīnayana Tripiaka and it worships pantheons who are inferior to Bodhisattvas and equal to Indian gods.” This definition leads to a clear conclusion. The concept of Bodhisattva has been prioritized in Mahayana tradition. Bodhisattva means the person who extracts wisdom. Even though Bodhisattva has not attained enlightenment, it is considered that Bodhisattva has adhered the path to be Lord Buddha. In contrast to this, Theravada tradition considers Bodhisattva as an immature stage Lord Buddha. According to Mahayana tradition, ordinary people can attempt and should become Bodhisattva. Tripiaka written in Pali highlights the concept of Bodhisattva prior to Mahayana tradition. In analyzing the sources, the concept of Bodhisattva scan be categorized into three types. They are simple Bodhisattva characters, bodhisattva characters romanticized by mysticism and Bodhisattva dhamma. The Bodhisattva characters have been signified in several names in Tripiaka literature. Mahāyāna tradition highly appreciates the concept of Bodhisattva and provides various interpretations to the concept. The study aims to analyze the concept of Bodhisattva in relation to the sources of these two traditions
Basic Meditative Practices Based on Tripitaka and Yoga Sūtras of Patañjali
(International Conference on Sanskrit and Eastern Studies, 2018 Department of Sanskrit and Eastern Studies, Faculty of Humanities, University of Kelaniya, Sri Lanka, 2018) Chandrasekara, S.
Buddhist philosophy has two main objectives. One is short term objective to be happy in the present world. Another objective is to attain final liberation which is called Nibbāna. To attain Nibbāna there are basic meditative practices to be follow to reach the final goal. The word Yoga is derived from the Sanskrit root meaning ‘UNION” implying the joining or yoking of human consciousness to the diving being. Yoga must not be reduced to a mere system of physical exercise but clearly offers many spiritual methods and approaches. Yoga has a wide variety of meditation techniques and accords marked importance to techniques of meditation. Buddhist philosophy includes original teachings in Tripiaka which consists of Sutta, Vinaya and Abhdhamma. In this research paper focuses on how to prepare the state of meditation which happens in one’s practical life. Thus, the emphasis is on the practices of the prerequisites of the body and mind for the spiritual practice of meditation, which are taught by the Buddha and Yoga of Patañjali. When compare with Patañjali’s Yoga is in Eight Limbs, which seems to be quite comparable with the Eight Fold Path of the Buddha’s Middle Way. Here main focus goes to fundamental meditative practices of the Two Ways that one can apply meditative practices in the right ways eradicate Stress and tension of their life. On the basis that the study of the fundamental meditative practices of Patañjali’s yoga and the Buddha’s way in methodological comparison is possible, although it is neither necessary nor helpful to assume that the Buddhist way is either superior or inferior to the Yoga way in meditative tradition
Buddhist Miracles as Depicted in the Mahayāna Scriptures in Southeast Buddhism
(International Conference on Sanskrit and Eastern Studies, 2018 Department of Sanskrit and Eastern Studies, Faculty of Humanities, University of Kelaniya, Sri Lanka, 2018) Ven. Tin, N.K.
The paper clarifies the Buddhist concept of miracles and shows the place of miracles in the Mahāyāna Buddhist teachings. Besides, the paper goes to depict and analyse Buddhist miracles as represented in Mahāyāna tradition. The Buddha and his disciples that perform most of the characteristics of miracles in Pāli canon can be found in the Mahāyāna sūtras. The factors of miracles are extremely important in Mahāyāna texts and the miracles become one of vital element of Mahāyāna scholastic literature. The miracle of teaching the Dharma in Mahāyāna literature is considered a means to be used against the magical powers of non-Buddhist religions as a philosophical means to convey the Mahāyāna thoughts that are not the cause leading to enlightenment but one of consequence of enlightenment`s fruit. There are many evidences in the Buddhist Pāli scriptures mention to the manifestation of miracles by the Buddha himself. Pāṭihāriya is an adjective that is comprised from pāṭi+hr (pāṭihāra) which derived from the Sanskrit prātihārya from root √prātihr means to juggle or conjure, special and wonder or miracle”. The term pāṭihāra is used in stock phrase “iddhipāṭihāriya, ādesanāpāṭihāriya and anusāsanipāṭihāriya” as the 3 marvels with characterise a Buddha with regard to his teaching i.e. superhuman power, mind reading, giving instruction. The research problems are the miracles in the context of Mahāyāna Sūtras and the using and performance miracles of the Buddha and Bodhisattva are depicted in the Saddharmapuṇḍarīkasūtra, the Avataṃsaka Sūtra and the Lalitavistara sūtraas well as the philosophical significances of miracles in the Mahāyāna Scriptures in the comparison with Pāli suttas. This paper is a qualitative research that will follow the method of textual analysis and Buddhist cultural investigation and description of. It will also examine the textual material and cultural field from a critical and descriptive perspective. The data will be collected mainly from the primary sources, of both the Theravāda and Mahāyāna Buddhist traditions. The Mahāyāna texts will be chosen from the Mahāyāna tradition as well as the relevant books and articles written on this topic and other reading materials. Discussions about the subject in recent secondary scholarly literature will also be taken into account. The data thus collected will be organized and critically analyzed
A case study of the people and their life styles of “Tsunami Village” in Tangalle according to Vāstuvidyā Theories
(International Conference on Sanskrit and Eastern Studies, 2018 Department of Sanskrit and Eastern Studies, Faculty of Humanities, University of Kelaniya, Sri Lanka, 2018) Govinda, S.
The Tsunami village is located in Tangalle, Southern Province since 2005. This village had donated by non-government organization to Sri Lankan government. The refugees had been re-located by the Sri Lankan government. There are about 100 houses in this village. A lot of people suffer various problems according to their life styles. They are having a lot of problems in various sectors such as education, health and economic. According to my case study I selected 20 houses for my research. According to my research I found lots of errors in house construction and location of the houses according to Vāstuvdyā theories. There are main four directions of locations. Some house schemes have been facing healthy problems according to location of their houses. Also, their education and economic depend on construction. Some people of this village had changed Vāstuvdyā errors of their houses and they became success. According to Vāstuvdyā theories lots of houses having lots of Vāstuvdyā errors. As a conclusion, the people and their life style of this village has depend on conditions and locations of their houses.
A Comparative study of dramas “Prathiññāyaugandharayana Natikawa” and “HasthikanthaManthare”
(International Conference on Sanskrit and Eastern Studies, 2018 Department of Sanskrit and Eastern Studies, Faculty of Humanities, University of Kelaniya, Sri Lanka, 2018) Godakanda Arachchi, E.K.
“Prathiññāyaugandharayana” (alias Prathigngnanatikawa) can be identified as a great masterpiece of Sanskrit playwright Mahākavi Sri Bhāsa. Stories included in “Brihatkatha” of Guṇādya and “Katā Sarith Sāgaraya” of Somadewa were become the source for this play. “Hasthikantha Manthare” written by Ediriweera Sarachchandra in 1959 was based on “Pali Dhammapadattakatha (Dhammapadareviews)” & “Saddharmarathnawaliya”. The stories of King Udayana were used for aforesaid dramatic works of Bhāsa and Sarachchandra. The objective of this research is to investigate how the playwrights of two different countries used the same source for their recreations and study about the ideology given for the society by two playwrights of two different eras by based on same sourceis the significance of this research. Finding out about the kind of life experience given for the connoisseurs of two countries is the research issue. Primary and secondary sources were used as the research methodology. “Prathiññāyaugandharayana Nāikawa” and “Hasthikantha Manthare” were used as primary sources while using source materials and many reviews as secondary sources. Bhāsa tried to represent the responsibilities of ministers towards the king as well as the kingdom in creative manner and the bottom line of the story illustrates the importance of appointing ministers who do not try to accomplish their own desires.“Hasthikantha Manthare” signifies the consequences that should be faced as a result of having greediness for power. The attempts that made to provide different political interpretations based on the same source by playwrights of two countries who belong to two different eras, have been revealed through this research.
A Comparative Study on between two of technical terms ‘rīti’ (guṇa-rītivadaya) and ‘racanāśailiya
(International Conference on Sanskrit and Eastern Studies, 2018 Department of Sanskrit and Eastern Studies, Faculty of Humanities, University of Kelaniya, Sri Lanka, 2018) Kumari, S.G.G.M.; Silva, G.S.M.P.
When discussing the meaning of a literary document, the distinctive features of the associated language are called ‘racanāśailiya’, ‘racanāvilāsaya’, ‘racanā‘rītiya’’…etc. So that ‘racanāśailiya’ means the way a writer writes and it is the technique which an individual author uses in his writing. When Sanskrit literature progressed, Sanskrit poetry critics found eight critical concepts which can define as ‘Alaṁkāravāda, rasavādaya,guṇavādaya, rītivādaya, dhvanivādaya, anumitivādaya, vakrōktivādaya, oucityavādaya’. The critical concepts guṇavadaya and rītivadaya consider as an one concept later. The critical concept ‘guṇa-rītivadaya’ means that the spirit of poem is ‘rithi’. According to Sanskrit poetry critics opinion ‘guṇa’(Virtues) helps to produce ‘rīthi’. Thus between ‘rithi’and‘guṇa’ have a deep connection. Alike alaṁkara, anuprāsa, padalālithya, ridmaya..etc, consider as ‘guṇa’ (Virtues). The term ‘rīti’ often refers to the ‘racanāśailiya’ as a technical term. So that, the research problem in this is to prove the suitability of using term ‘‘rītiya’’ to ‘racanāśailiya’. This is a research conducted in association of primary and secondary sources. The purpose of this research is to discuss about what are the similarities between these terms and differences. Finally, the conclusion of this will be that ‘rīthi’and ‘racanāśailiya’are same
A Comparative study on the Buddhist Concept of Emptiness
(International Conference on Sanskrit and Eastern Studies, 2018 Department of Sanskrit and Eastern Studies, Faculty of Humanities, University of Kelaniya, Sri Lanka, 2018) Ven.Rathanawansha, K.
The concept of Emptiness is recognized as the central philosophy of Early Mahāyāna particularly, in Mādhyamaka school of Buddhism. Nonetheless, this concept of emptiness or sun̄n̄atā exists in both early Buddhist teachings and early Mahāyāna Buddhism. Although this term appears in early Buddhist suttas, many scholars attempt to undertake the theory of emptiness as an innovation of Nāgārjuna and it was created as a result of the development of Buddhist philosophy and Buddhist logic. Ven. Nāgārjuna who was the founder of the Madyamaka school, use emptiness as an equivalent for dependant arising (paṭiccasamuppāda), as him, emptiness is a synonym for dependent arising and the Nibbāna. But, though this theory of causality has been considered as the central teaching of the early Mahayana Buddhism in accordance with the Prajn̄āpāramitāsūtra and Loūkāvatārasutta, it is accepted as a special term for a central teaching of early Buddhism following the Theravada point of view. According to the early Buddhist teachings, the way of liberation has been identified though the understanding of three characteristics of existence known as tilakkhana, and by means of the realization of causality. Evidently, it is proved that the sun̄n̄atā has been used in early Buddhist teachings as an equivalent for dependent origination which is also recognized as the central teachings of Buddhism. Nonetheless, though the theory of dependent origination is honoured as the sunnata in Theravāda Buddhism as same as in early Mahāyāna teachings. Therefore, there should be an essential discussion to be elucidate the concept of sun̄n̄atā as the central teaching of Theravāda Buddhism as well. This attempt is not against the teaching of the Buddha, but will help to be the brilliance of Buddhism
Computational History and Forecasting about Sanskrit Family: An approach through Object Oriented Paradigm
(International Conference on Sanskrit and Eastern Studies, 2018 Department of Sanskrit and Eastern Studies, Faculty of Humanities, University of Kelaniya, Sri Lanka, 2018) Ram, K.; Nandi, S.
Language as a mode of communication is nothing but a pattern of syllables. Due to different influencing factors this pattern changes. The history of Sanskrit language has also shown a definite pattern of variation over time. This work wants to evaluate the inherent pattern within the time line of history of Sanskrit. Here a computational technique will be developed to discern this pattern. The same computational method will be used to forecast the future variations in the languages currently within the family of languages appeared from Sanskrit. The root of Sanskrit language can be traced back to Indo-Hitait family. Before the appearance of Indo-Aryan Sanskrit language this root traversed through old Indo-European language family, Satam-Guccha family and Indo-European family. The modern Indian languages like Bengali, Hindi etc appeared from the Indo-Aryan Sanskrit family. If we go through etymology of any modern Indian language a definite pattern of influence by external factors will be observed. If this definite pattern is considered then it will be easy to forecast the future variations of modern Indian languages which appeared as variations of Sanskrit. The above stated pattern can be explained through Object Oriented Paradigm. The variation of the mother language by the external factors in different phases can be explained through multiple inheritances. In this process of abstract relationship the newly born language can be treated as child class whereas the mother language as well as influencing factors can be treated as base classes. Each phase of variation is treated here as a single loop of iteration. So the process of newer iterations will continue as long as variation in the language is continued. Thus this work is unique in the sense that a computer programme is used to structure the variation of Sanskrit language and to forecast the future of Sanskrit family
Computer-aided qualitative data analysis of Buddhist Canonical texts
(International Conference on Sanskrit and Eastern Studies, 2018 Department of Sanskrit and Eastern Studies, Faculty of Humanities, University of Kelaniya, Sri Lanka, 2018) Abeysinghe, A.; Abeysinghe, A.
Buddhist texts composed in classical Sanskrit or in "Buddhist Hybrid Sanskrit" are referred to as Sanskrit Buddhist Literature. Many non-Mahayana Nikayas have preserved their canons in Sanskrit, especially the Sarvāstivada. According to traditional Theravāda sources, the Buddha taught in Magadha, whereas in early Mahāyāna schools Sanskrit plays a significant role. ATLAS.ti 7 (Qualitative Data Analysis Software) is one of the leading computer-assisted qualitative data analysis software (CAQDAS) that has been used to analyse the Vimalakirti Nirdesa Sūtra (Mahāyāna Buddhist sūtra). With advances in Information technology (IT), digitalisation of Buddhist documents has contributed immensely to Buddhist studies. Using computer-assisted techniques have been used for hermeneutic work commenced in 1980s. Many Sanskrit textbooks as well as scholarly papers have used ATLAS.ti 7 software package to analyse qualitative data. As this software package is user-friendly, transparent as well as credible, scholars in different fields such as engineering, IT, medical, management and education have used it. Apart from texts, audio, video as well as image archival databases are also digitalized and can be openly accessed. The Digital Library and Museum of Buddhist Studies and the Library of Luminary Buddhist Institute in Taiwan are two such places where this facility is available to researchers, students and those interested in browsing as well as referring to canonical texts
The Concept of Śānti in Saddharmapuṇḍarīka Sūtra
(International Conference on Sanskrit and Eastern Studies, 2018 Department of Sanskrit and Eastern Studies, Faculty of Humanities, University of Kelaniya, Sri Lanka, 2018) Rev.Hung, N.Y.B.
Saddharmapuṇḍarīka Sūtra, The Lotus Sutra, is one of the most important, popular, and influential Sūtras of Mahāyāna School. As taught in this Sūtra, infinite possibilities are open to human beings. The Buddha claimed that since all non‐living and living beings including humans are manifestations of the great life-force of the universe, all of them are considered equal in terms of the fundamental values of their existence. In addition, this Sūtra provides us with various fields concerned with common practice in life and ways leading to true happiness. One of them is known as the concept of śānti – peace, which is said to have assisted cultivators to achieve the state of mental tranquillity. Based on the teachings of the Buddha in the Lotus Sutra primarily in the fourteenth chapter entitled “Peaceful Practices”, the paper aims to elaborate this concept as one of the main causes of The Buddha’s manifestation. In fact, during his lifetime, our Enlightened One applied a variety of preaching methods in order for his disciples including monks, nuns and lay Buddhists to obtain true happiness in this life, and the common objectives of such methods are to gain peace in mind. Above all, the essence of the Buddha’s teachings lies in the regular practice and the achievement of powers. The purpose of this paper is to critically analyze issues involved in the concept of śānti– peace. Through this process, the writer will outline certain prerequisites taught with Manjushriby the Buddha, which Dharma preachers are required to consolidate. In addition, a method of protecting the bodies and minds of cultivators by the Buddha will be taken into consideration. Therefore, the writer would like to reach a conclusion that the Buddha, through the conversation with Manjuśrī, described the great importance of peace as an indispensable role for those with the aim of gaining true liberty in life
A critical quest on the psychological aspect of characters in Sanskrit plays Based on Abhijïänaçäkuntala, Måcchakaöika and Ratnävalé
(International Conference on Sanskrit and Eastern Studies, 2018 Department of Sanskrit and Eastern Studies, Faculty of Humanities, University of Kelaniya, Sri Lanka, 2018) Premakumara, S.G.
Sanskrit plays which were flourished by means of theorems, accumulated in Nāyaśāstra compiled by great sage Bharata have been upheld the utmost position not only in Sanskrit but also other great literatures. Out of great pieces of works, three plays such as abhijïänaçäkuntala, måcchakaöika and ratnävalé have been selected in order to examine the psychological aspects. Different types of characters of those plays represent the real mental nature of humanism in addition to the exposure of the true social modification. The attempt is taken to analyze the definitive psychological aspects based on the characters in three main plays. M, R & S have been utilized as primary sources and texts on psychological criticism are examined in this research as secondary sources. The vital evidences can be accumulated with reference to the involutes and important factors such as sadism, masochism, voyeurism, inferiority complex, concept of anima and paranoia among the procedure of characters in Sanskrit plays. The method of literary data analysis is practiced in this research
A Critical survey on Śaṁkara’s Criticism of the concept of Vijïaptimätratä
(International Conference on Sanskrit and Eastern Studies, 2018 Department of Sanskrit and Eastern Studies, Faculty of Humanities, University of Kelaniya, Sri Lanka, 2018) Ven.Vijithasiri, M.
The Buddhism and the Vedanta are two systems of philosophy in India, debated on many controversial concepts for long period. The purpose of this research is to Study Śankara’s Criticism of the Concept of Vijïaptimätratä of Viññānavāda Buddhist School in his Brahmasūtrabhaṣya. Commenting on thesecond pāda of second adhyāya in Brahmasūtra, sarvāstivāda, viññānavāda and sunyatāvāda have been criticised by Śaṁkara in his commentary. The research problem is to analyse the appropriation of the Śaṁkara’s argument against the concept of the Vijïaptimätratä in of Viññāvāda Buddhist School. The objectives of this research to investigate the validity or no validity of Śankara’s Criticisms of the philosophy of Viññāvāda Buddhist School. The research will be implemented, based on Brahmasūtrabhasya with regard to vedānta philosophy and Viññānavāda Buddhist sources as the secondary sources. Five arguments against the teaching of Viññānavāda School were raised by Śankaraat the beginning of viññānavāda criticism. In addition to that the concept of existence of the world, Vāsana, Alayaviññāna Etc. was also criticized by him. AsŚaṁkara definesin Viññānavāda, it denies the existence of the world, and heargues because of the concept Vijïaptimätratä the other fundermental teaching of Viññānavāda school Ᾱlayaviviññāna, Vāsana etc. cannot be proved. But it seem that Śaṁkara has been misunderstood the concept of Vijïaptimätratä. The Viññānavādin never deny the existence of the outside world by the concept Vijïaptimätā. They emphasize that there is a gap between the real world and our perception. Finally it can be concluded that Ṥaṁkara has taken the literary meaning of Vijïaptimätā not the philosophical meaning. So Śaṁkara’s Criticism of the concept of Vijïaptimätratähas not a sufficient validity
Derrida and Mahāyāna Tradition of Nāgārjuna: A poststructuralist critique on logocentrism
(International Conference on Sanskrit and Eastern Studies, 2018 Department of Sanskrit and Eastern Studies, Faculty of Humanities, University of Kelaniya, Sri Lanka, 2018) Kumara, J.D.A.
Nāgārjuna is considered to be one of major pillars of Mahāyāna Buddhism. Mahāyāna Buddhism earned a great deal of fame due to the work of Nāgārjuna together with his disciple Aryadeva. Logo centrism is basically focused on the relationship between thought, speech, and writing, according to Derrida, logo centrism accords special privileges to “logos”. As per Derrida logo centrism is an unquestioned metaphysical assumption, based on constructed structures that are alien to the reality. Nāgārjuna preached Śūnyatá which is critical on the realm of objects and the realm of subjects as he refutes a self-existing Svabhāva. Objective of this research is to reveal the draw the parallels between Western and oriental thought in case of logo centrism and understand the deconstructive endeavour of Nāgārjuna, and compare it with Derrida’s effort to reveal misconception of language from Plato to Ferdinand de Saussure. Literature survey has been done to incorporate and synthesize previous literature as the primary method of the research to argue on the central research question. The works of Nāgārjuna and Derrida were used for the critical analysis under the study. This research is based on the research method that is basically critical, speculative, and equipped with a momentous historical perspective in the post-structuralism lines of scholarly inquiry. Mādhyamika School, one of branches in Mahāyāna tradition, established a non-substantiality philosophy in the Indian thought that is a post-structuralism as it repudiates all extreme views that can be counted with structures. Both Nāgārjuna and Derrida opine that truth is not something ultimately real or logically irreducible. Mahayana Buddhist theories, like śūnyatá, need to be rediscovered to understand philosophical questions pertaining to human thought as human beings posit their lives on ideas from antiquity to the present day. Śūnyatá can also be developed as strategy as deconstruction for philosophical inquiry--a course of analysis, criticism, explanation, and speculation
Differences between Rāmāyana in Sanskrit and Kekawin Ramayana in Old Javanese:A comparative Study between Sanskrit and Old Javanese Literature
(International Conference on Sanskrit and Eastern Studies, 2018 Department of Sanskrit and Eastern Studies, Faculty of Humanities, University of Kelaniya, Sri Lanka, 2018) Rev.Medhācitto, T.S.
Rāmāyaṇa is ancient great epic which narrates the story of Rama and Sīta. It was written in India by a Hindu sage named Valmīki. This great epic was written in Sanskrit, which most of scholars predicted in about 7th to 4thcenturies BC. In Hindu tradition, it is considered to be the first poem (adi-kāvya), which consists of nearly 24. 000 verses which divided into seven chapters. This great epic is very well-known and has been rewritten into many languages in various versions. In Indonesia, Ramayana is very well-known story survived from ancient period. There are some adaptations of Ramayana available in Indonesia, such as Kekaw in Ramāyaṇa in Old Javanese, Ramakavaca in Balinese, Hikayat Sri Rama in Melayu and Serat Rama Keling in Modern Javanese. Besides that, some scenes of Ramayana are carved on balustrades wall in Candi Prambanan (9th century) and Candi Panataran (14th century). Comparing to the Sanskrit or Indian version of Rāmāyana, Kekawin Ramayana which was written in Old Javanese language is shorter and has some different narrations. The first half of Kekaw in Ramayana is similar to the original Sanskrit version, while the latter half is very different from original version. The Kekaw in Ramayana which was written in about870 A.D., has been modified by the author identified as Poet Yogiswara. One of recognizable modification is the inclusion of indigenous Javanese guardian gods which called Punokawan, such as Semar, Gareng, Petruk and Bagong. Besides that, there are little changes of the characters and places. For examples, Walin become Subali, Sita became Sinta, Lanka became Alengka, Rawana became Rahwana, etc. In Sanskrit version, at the end of the story, Rama and Sita separated, but in the Javanese version, Rama and Sinta lived together happily in the Ayodyā. The separation between Rama and Sinta has been omitted, because the author wanted to show that Rama as ideal husband. This present research paper intends to display the differences between Rāmāyaṇa in Sanskrit and Kekaw in Ramayana in Old Javanese. This study is based on available texts both in Old Javanese version and Sanskrit version. Finally, from this research we come to know how the Kekaw in Ramayana differs from the original Sanskrit Rāmāyaṇa
A field Study of susceptibility to Yoga meditation and Asana systems for control non-communicable diseases
(International Conference on Sanskrit and Eastern Studies, 2018 Department of Sanskrit and Eastern Studies, Faculty of Humanities, University of Kelaniya, Sri Lanka, 2018) Arachchi, H.A.D.N.H.
Genetic problem, physical and environmental situation were caused to non-communicable diseases. Communicable diseases, respiratory disorder, high blood pressure, diabetes and cancer can be considered to be major non-communicable diseases. According to latest reports; developing countries have been mostly affected by non - communicable diseases. 10 million people around the world pass away within one year because of their non - communicable diseases. The major reason for this is tobacco using, no exercise, no proper diet and the use of alcohol etc. The research problem of this study is whether we can use Yoga meditation and Asana system a solution for the main reason of no – exercise. In this research some patient these who are suffering from non - communicable diseases were selected and their pre – condition of and post behaviour of yoga meditation was taken in to consideration. The peculiarly of their research is that the use of person of non - communicable diseases. Filed research system is used for their methodology of this study
Field Study on Sacrificing Ancestors by Mahāyāna Buddhist in Taiwan
(International Conference on Sanskrit and Eastern Studies, 2018 Department of Sanskrit and Eastern Studies, Faculty of Humanities, University of Kelaniya, Sri Lanka, 2018) Ven. Akhila, S.
Taiwan is the small country but well developed in Asia the continent. According to the census, 35% of the population adhered to Buddhism (Mahayana). Among the Buddhist rituals, sacrificing ancestors get the highest place. After burning of pyre, collect ash and store in the specific Building in the Temple. Relatives commemorate ancestors once a year on the date of New Year. Meals are cooked which are favourite of ancestors and offer to ash stored place in the temple. They pray and request to come and accept the food. Two equipment throw on the floor which is made in wood indicate whether spirit of relative comes or not. If the equipment shows the posture that spirit comes to accept food, people talk, laugh and, cry with sprit. Communication with spirit is really important because they feel that spirit of beloved one come and stay with them at meals offering time. When talking, laughing and crying, those activities show the aliveness. Burning of lotus flower is the one of efforts made by people to born a good birth for dead person. Three lotus burns put in to fire house which is situated near the ash stored building. As beliefs of Mahayana Buddhist in Taiwan, lotus symbol the pure and also Buddha was born on lotus, hens the dead person will born in the comfort life acquiring merit from burning lotus. Burning money made in paper is indicated that luxurious life for dead person. Taiwanese believe that burned money will collect by dead person and use them in next birth. This research has been conducted by using the data on field study
Global impact of assimilation of Āgamic and Purāṇic literature
(International Conference on Sanskrit and Eastern Studies, 2018 Department of Sanskrit and Eastern Studies, Faculty of Humanities, University of Kelaniya, Sri Lanka, 2018) Garge, G.
Samhāra Mūrtis or destructive images of Śiva are considered as a different category in Śaiva Iconography. Traditionally Śiva is worshiped in a Linga form; but his images are also found in temple walls or caves. They are divided in different categories like Samhāra Mūrtis, Chandraśekhara Mūrtis, Aghor Mūrtis etc. The systematic study of these Mūrtis and their division is done in Āgamas and the myths which are depicted in these Mūrtis are taken from the Purāṇas. In true sense, these images are assimilation of two different disciplines of Sanskrit literature. This paper will focus on such assimilation through these Samhāra Mūrtis. It will try to establish link between Āgamic descriptions of these Mūrtis to its Purāṇic myths. Since these Mūrtis has artistic appeal and form, global impact of assimilation of this Sanskrit literature on art will also be discussed. Systematic documentation of the Samhāra Mūrtis of Śiva mentioned in the Āgamas and Purāṇas and the myths related to the peculiar iconography of these Mūrtis. An inter-text and intra-text critical and comparative analysis of the iconographic features and variations of forms of each of the Mūrtis are to be examined. Research will be limited to the study of Samhāra Mūrtis from Śaiva Āgamas and Purāṇas. The thrust area for the work will be iconography and mythology. Study of iconography and mythological concepts from Śaiva Āgamas & Purāṇas and their connections. A study of the influence of these iconographical and mythological concepts on Indian art and culture is too examined
Human Life and Astrology
(International Conference on Sanskrit and Eastern Studies, 2018 Department of Sanskrit and Eastern Studies, Faculty of Humanities, University of Kelaniya, Sri Lanka, 2018) Ven.Sumanasara, E.
The word Astrology is derived from two Greek words, Astra, a star, and Logos, logic or reason. It literally implies the doctrine and law as shown by the stars or planets. Our universe is full of all kinds of amazing energies. Astrology allows us to interpret these energies. It's not a religion so we aren't required to start or stop believing in anything, and we don't need to believe in it for it to work. Astrology blends science and intuition, magic and mathematics, cycles and symbols. It focuses on planets and their seasons, and planets are real. In fact, they're so real that their movements are consistent and recordable. Astrology allows us to draw parallels between the orbits of heavenly bodies and events down here on Earth. It allows us to surf the cosmic waves by glancing at our own "tidal tables," or planetary ephemerides, and by figuring out how to get the best ride from the tide that's en route. It validates our hunches and supports what we already know. Astrology is a language, a symbol set, and a guide to understanding the life and universe. Our horoscope is a personal map, calculated using the date and time you were born from the perspective of your birth location. From that information, a circular, clock-shaped diagram emerges that shows where every planet, star and asteroid was located at the moment you made your debut. Your chart is a cosmic snapshot that freeze-frames the universe exactly as it was from your perspective. You carry that same perspective around with you throughout life
Imagination and Symbolization in Sanskrit Poetical Literature
(International Conference on Sanskrit and Eastern Studies, 2018 Department of Sanskrit and Eastern Studies, Faculty of Humanities, University of Kelaniya, Sri Lanka, 2018) Balakailasanathasarma, M.
The examination of the processes of imagination and ‘symbolization’ and the study of their relationship to human experience has contributed greatly to the understanding of the human mind. Especially Sanskrit poetical literature laid claim to an ample heritage of mythology and symbolism. Yet, a strict appraisal of the nature and functions of images and symbols in their literary connotation has not received adequate attention. This study focused on this gap using critical analytical method by analyzing the nature and functions of images and symbol in Sanskrit Poetics. Objective of this study is to identify Imagination and Symbolization in Sanskrit Poetical Literature. Imagination and symbolization in Sanskrit poetical literature is not merely a borrowing of the devices formulated by grammarians and linguists or the copying out in its entirety of a well-established symbolism of a religious culture. The poets were indeed compelled to draw from ancient religion, folklore and mythology the symbols they required, but in doing so they did not always follow traditional lines for the medium of poetry made it necessary to adapt them or sometimes transform them. To conclude this paper in Sanskrit poetics the ideas underlying the concepts of ‘image’ and ‘symbol’ appear to have been generally recognized but the undue emphasis laid on the aspects of imagery dealing with ‘figurative expression’(alankara), in the early period, prevented a clear formulation of the principles. An increasing awareness of the critical approach to literature that came in the wake of analytical studies of language, grammar and logic brought about critical attitudes in the conception of imagery and symbolism of poetry, in Sanskrit. From then on critics were not only interested in examining the functions of these literary devices but also attempted to relate them to aesthetic theories of Sanskrit poetry