PGIHS-RC 2018

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Obstacles in translating latin love elegies into sinhala with special reference to catullus’ elegies
(University of Peradeniya, 2018-04-03) Dambagolla, Kalpani
Translations link different cultures and societies by language. Ancient civilizations and classical literature are accessible to the general public thanks to translation studies. Among the classical languages, Latin is an inflected and concise but loaded language. A single Latin word, for instance, has several alternative meanings. This complexity of the vocabulary often leads to ambiguities. At present Latin to English translations of Latin literary genres exist and there are extensive translations both rudimentary and standards, analyses, supplementary notes, commentaries and dictionaries. Thus, the English language can be used as a mediator that makes Latin works accessible to readers without knowledge of the language. Moreover, few Sinhala translations of these works also exist. The objectives of this study are three-fold. First is to find out whether the ambiguity and concise vocabulary in Latin love elegies have an impact on the translator. Secondly, to test the practicality of preserving accuracy and clarity of the Sinhala translation close to the Latin original. Thirdly, to find out how the translator can preserve the rhythm of these elegies when translating into Sinhala.This is a library based research study. Therefore, Catullus’ elegies and English translations of them are used as primary sources. Books, articles and journals relating to the topic are also used as secondary sources of the study. English is used as a linking language in these translations since there are no Sinhala-Latin dictionaries. In order to identify the obstacles, Catullus’ poem 85; Odi et amo, quare id faciam fortasse requiris. / nescio, sed fieri sentio et excrucior can be taken as a sample. This poem is popular among the Latin scholars for its highly structural use of vocabulary. It contains short words. Odi et Amo has been translated in to many alternative meanings such as “I hate and I love” in rudimentary translation and “I loathe her, I lust for her” in elevated translation. Even though the essence is similar in these translations, it directs the Sinhala translation in to wide differences such as “මම වෛර කරමි, මම පෙම් කරමි” and “මෙමට ඇය පිලිකුළ්ය, ඇලෙමි රාගෙන් ඇයට” respectively. The following is an attempt to translate the two words “Odi et Amo” in rudimentary form; “මා නුබට පෙම් කරමි, නොවේ එය වෛරයකි”. Hence, the translator should limit his/her self to rudimentary translation in order to preserve the originality of the elegy. Ambiguity of the Latin language requires careful analysis of the context and cohesion of the words in translating into Sinhala. It is also important to understand the socio-political and cultural context of Rome which produced such literary texts, because they inevitably influence the use of vocabulary of the translator. There might be more words than that of the Latin original to express the meaning of it in Sinhala vocabulary. In order to preserve the rhythm of the elegies, there might be additions and modifications to the original.
Skill accumulation of Sri Lankan temporary migrant professionals in the gulf region: A case study of Qatar
(University of Peradeniya, 2018-04-03) Ekanayake, E.M.A.P.; Amirthalingam, K.
Since the boom in the oil industry in the mid-1970s, the Gulf region has increasingly become an attractive destination for Sri Lankan professional migrants. In the Gulf, Sri Lankan professionals get the opportunity to enhance various skills that are beneficial for Sri Lanka. Unfortunately, a significant proportion of these professionals do not return to Sri Lanka upon completion of their initial employment contracts, which prevents the country from capitalising on the skills and knowledge they obtain in the Gulf. The objectives of this case study on Sri Lankan professional migrants to Qatar is to identify the nature of skills these professionals gain in their host Gulf country, the usefulness of these skills for Sri Lanka and how they could be attracted to return to serve the needs of the country. The study is based on primary data gathered via in-depth interviews with 12 key informants as well as an online survey of 125 professionals representing three professions (engineering, quantity surveying and accounting). The sample for the online questionnaire was selected using a combination of non-probability methods of convenient, snowball and judgment sampling and the data gathered was analysed using a mixed methodology. This study identified that the primary skill gained by Sri Lankan professionals working in Qatar is communication skills followed by industrial exposure, technical skills and personality development. The study also found that the majority of Sri Lankan professionals in Qatar believe that Sri Lanka will benefit from the skills they accumulate in Qatar if they return to Sri Lanka. They believe that their exposure to cutting-edge technologies, and the confidence, efficiency and commitment that they develop by working in mega-scale projects in Qatar would be valuable for Sri Lanka. However, the study found that the majority of Sri Lankan professionals in Qatar have extended their stay in that country beyond their initial plans. Moreover, a significant number of these professionals intend to migrate to the OECD countries like Australia, Canada, etc. permanently without returning to Sri Lanka. These factors prevent Sri Lanka from capitalising on the skills they gained in Qatar. Therefore, it is important to implement policies to encourage such professionals to return to Sri Lanka. These policies should be designed in a way that makes maximum use of the overseas experience of the professionals for the development of Sri Lanka.
Fresh dimensions vs. blunt rejections: Sanskrit poetics and siri gunasinghe
(University of Peradeniya, 2018-04-03) Ven. Upananda, Ambaliyadde
The late Prof. Siri Gunasinghe (1925-2017), a great scholar in several disciplines graduated from the University of Peradeniya with a BA Special degree in Sanskrit. He won renown as a poet, a novelist and a literary critic in particular. It seems that Gunasinghe’s approach to literary criticism is replete with fresh attitudes towards it. This is more relevant to some prime concepts of Sanskrit literary criticism as well. This paper explores critically how Gunasinghe addresses some major concepts of Sanskrit literary criticism i.e. Rasa (sentiment), Camatkāra (astonishment), Pratibhā (intuition) and Śabdārthau sahitau kāvyam (poetry is the union of word and meaning), and identifies to what extent his approach helps to clarify such concepts clearly. Five articles written in English and Sinhala by Gunasinghe on literary criticism are critically and comprehensively examined comparing his approach to aforementioned concepts recommended by Sanskrit critics such as Bhāmaha, Ānandavardhana and Abhinavagupta etc. An article written by Guansinghe in the work titled සම්ප්‍රදාය සහ ප්‍රගතිය (tradition and progress) states ‘...මේ ප්‍රතිභාව හෙවත් කවියාගේ පෞද්ගලික ශක්තිය වශයෙන් සංස්කෘත විචාරකයෝ ගනන් ගන්නේ සම්ප්‍රදායට යටවීම නොව සමකාලීන සමාජය විමර්ශනයට භාජනය කිරීමයි. අපූර්ව වස්තු නිර්මාණයයි.' Seemingly, this quotation emphasizes Gunasinghe’s critical understanding of Pratibhā compared to traditional definitions such as pratibhā apūrvavastu nirmāṇakṣamā pragñā (genius is an intelligence capable of creative new things) and pratibhā navanavollekhaśālinī pragñā (pratibhā is the intelligence that can invent new things) provided by Abhinavagupta (10 AD) and Hemacandra (10-11 AD) respectively. Moreover, Gunasinghe has clarified the concept of Camatkāra through his article 'රසය, චමත්කාරය සහ සාහිත්‍ය විචාරය. It says 'අංග උපාංග, රචනයට අවශ්ය ප්‍රායෝගික උපකරන පමණයි. ඒ උපකරන රචනයේ ප්‍රධාන ලක්ෂන හැටියට ගැනීම නිසා කලා කෘතිය පුරා දිවෙන ධ්වනිතාර්ථ කුලූ ගැන්වීම වැලකෙනවා. රසිකයාගේ මානසික කම්පනය ඇති වෙන්නේ ඒ ධ්වනිත හරය අවබෝධ කරගැනීමෙන් පමනයි. ඒ අවබෝධයයි චමත්කාරය.' These instances underline critical and independent approach to Camatkāra, a central concept of Sanskrit literary criticism. Gunasinghe’s critical views on Sanskrit theories of literature are attractive in several aspects. First, it seems that he is critical in understanding the above concepts of poetics by Sanskrit theorists. Second, he attempts to clarify them in details and in a comprehensive manner. To conclude, it seems that Guansinghe is insightful in defining major concepts of Sanskrit poetics such as Rasa, Camatkāra etc. rather than following them as aphorisms. Moreover, his views on the above concepts seem helpful in widening later discussions on Sanskrit literary criticisms as well.
Political attitudes of Repiel Thennakoon
(University of Peradeniya, 2018-04-03) Dharmasri, K.G. V. D.
This study aims to identify the political attitudes of Repiel Thennakoon to ascertain whether his position would have been similar to that of the founder of the Helahawla Movement, Kumaratunga Munidasa, who rejected politics. Thennakoon is considered to be a historian with a deep knowledge of history. Thus the study further attempts to investigate his views and attitude towards the history of politics in ancient Sri Lanka. Thennakoon was branded as a socialist possibly due to society’s misinterpretation of his creations. This study provides his attitudes towards the ancient kings and officers, the weaknesses of political franchisers from 1925 to 1965, Buddhist monks, socialism and capitalism. Although he is believed to be a great poet of the Helahawla Movement, his creations and political attitudes have not yet been investigated. The study in effect is a library research, and its primary sources include twenty books of poetry written by Thennakoon out of which one was an unpublished Sandesha Kawya that was revealed during the study. Additionally, his prose work entitled Seyawa and Gemi Bana 1, 2, 3 are also crucial for understanding his political attitudes before 1948 apart from other secondary sources of significance. The political attitudes of other poets like Kumarathunga Munidasa and Sebihela were important in investigating the political background of Helahawla. The study shows that Thennakoon was an independent thinker. Political malpractices such as propagandist strategies, to win by any means, manipulation and harassment of the public, and empty words and processes that prevailed in the political arena are revealed in his poetry. It is also a resource on social injustice, unequal distribution of wealth and the class struggle. He thus longs for the past and idealizes kingship or at least the rule of the educated as a means to alleviating the suffering of the people at the hands of corrupt leaders. In conclusion, the study reveals that Thennakoon’s political attitudes stand opposed to the existing political system. He identified kingship as a far more suitable political system to free the nation from western influence. According to him it is better to select rulers by traditional means than the democratic vote.
“Personal is political”: Aravinda and the sinhala-buddhist nationalist ideology in viragaya
(University of Peradeniya, 2018-04-03) Prasadika, K.A. T.
It is my argument that the delineation of the character of Aravinda in Viragaya by Martin Wickramasinghe (subsequently translated by Prof. Ashley Halpé as The Way of the Lotus) epitomizes the emergence of Sinhala-Buddhist nationalist ideology in post Independent Sri Lanka. Published in 1956, at the height of Sinhala Buddhist nationalism, I contend that the novel made a significant contribution to forge/foster the nationalist consciousness of the “majority” through the character of Aravinda. A discursive reading of the novel gives insight to the ways in which Martin Wickramasinghe has molded Aravinda by establishing him as a character perceived to be living a life aligned with the Buddhist Philosophical ethos, and challenging the emerging capitalist social order. It is my observation that not only the delineation of the character, but also the subsequent interpretations of the novel highlight the character of Aravinda on the basis of a way of life endorsed by the discourse of Buddhist Philosophy. Thus by setting Aravinda as a character who tries to “swim upstream”, Wickramasinghe engages in a discussion of the new socio-political set up imposed by the colonial powers. Viragaya could, therefore, be read as a novel which, to a greater degree, promotes anti-colonial impulses contributing to the nation building process of post independent Sri Lanka. Hence the aim of this study is to foreground the character of Aravinda as a figure which stands emblematic of the national consciousness of the time. The “conventional” strands of analyzing Aravinda such as Existentialism, Psychoanalysis and Buddhist Philosophy have hitherto led to capture him as either “empowered” or “disempowered”, whereas an alternative discursive reading would clearly suggest that Aravinda’s characteristic detachment is portrayed with a purpose; to mold the consciousness of the “common man/woman”, thereby validating the character as palatable to the bourgeoning nationalist sentiments of the time. This is a qualitative textual analysis of the character of Aravinda which is primarily based on the novel Viragaya and its translation The Way of the Lotus, supplemented by secondary sources such as “Nationalism and Political Development in Ceylon: The Background of Self Government” by Ivor Jennings, Sinhala Language and Culture, Buddhism and Art, and Landmarks of Sinhala Literature by Martin Wickramasinghe.
Export oriented apparel industry in Sri Lanka: Competitiveness and labour productivity
(University of Peradeniya, 2018-04-03) Rathnayaka, R.M.U.
Apparel has become the largest industry that accounts for 46% of the export income of the Sri Lankan economy at present. That value equals to US$ 4.6 billion. But the international market share of Sri Lankan apparel has been retained at 1.5% for a considerable period of time. China that has captured 40% in the apparel market shares appears to have withdrawn from the industry gradually by about 16% according to the 2016 statistics of the World Trade Organization (WTO) including Hong Kong. Meanwhile Vietnam, Cambodia and Bangladesh have increased exports by 10%, 8%, and 6% respectively. Similarly, Sri Lanka has a great opportunity to boost its market share in the global apparel business. The Joint Apparel Associations Forum of Sri Lanka (JAAF) plans to increase the apparel income up to US$ 8 billion by the year 2020. Hence, the Sri Lankan apparel industry needs to amplify its production quantitatively. Manpower is the main Sri Lankan contribution to this industry, and improving human productivity would allow the Sri Lankan apparel industry compete better in the global market. However, there is a considerable crisis in human capital within the Sri Lankan apparel industry with an overall efficiency of around 50% approximately. The objective of this research is to examine labour related challenges of the domestic apparel industry that has lost much of its competitiveness in the global market. This research probes into the conceptual, structural and practical factors that affect labour shortage and low human productivity problem in the Sri Lankan apparel industry. Quantitative and qualitative, primary and secondary methodologies such as industry site visits and the literature review respectively have been used in determining the impact of labour shortage on the level of competitiveness in the country’s apparel industry. The sample for site visits unbiased sample that covers large, medium and small-scale factories, which are geographically distributed over the country, is selected to collect quantitative and qualitative data. Fifty factories that represent almost 10% of Sri Lankan apparel industry were taken into consideration in this research. Under the quantitative technique, industrial productivity indicators have been measured. Further, existing production systems and procedures, and management systems have also been recorded. Qualitatively, industrial interviews were conducted to determine the socio-cultural behavior of the human capital in the industry. Statistical correlation analysis has been used to understand the relationship between reasons and results or cause and effect quantitatively. According to the current findings, on average, recruitment, training, labour utilization, promotion and order acceptance policies seem to be erroneous. Due to wrong policies of management, the industry has to confront continuous tribulations. Thus, it is evident that scientific and behavioral management techniques could be applied successfully to improve the productivity of the Sri Lankan apparel industry.
A study on the term “arumana” in Polonaruwa inscription of king Vijayabāhu I
(University of Peradeniya, 2018-04-03) Ven. Sukha
The term arumaṇa refers to Mon people living in the lower part of Myanmar. Rāmaññadesa means the country of the Mon people. Sri Lanka and Rāmañña country have embraced Theravāda Buddhism since King Asoka’s missionary activities. Buddhism was the factor that brought the two countries into having close relations. Theravāda Buddhist Canonical texts were introduced into Rāmaññadesa from the great monasteries of Sri Lanka. In the 11ᵗʰ century, the canonical texts and learned monks, laymen, and king Manuhā were brought by King Anawratha to Pagan, the then capital of Myanmar. In inscriptions and the Pāḷi chronicles of Sri Lanka, Myanmar was, in the ancient time, referred to by several names: Arumaṇa or Aramaṇa, and Rāmañña. In the Polonnaruwa Inscription of King Vijayabāhu I, which is lying to the west of Vihāra No. 1, about 50 feet north-east of the Latāmaṇḍapaya, ancient Myanmar is known as Arumaṇa. The inscription, which is believed to have been engraved after the death of King Vijayabāhu I, consisting of 49 lines, of which the pertinent passage lines 6 to 11, tells us that King Vijayabāhu, having defeated the Coḷa army, restored Theravāda Buddhism with the help of monks from Arumaṇa. Some scholars tried to identify the place mentioned with some location in India, but they have failed to consider it as a place in Myanmar. This paper will discuss the term Arumaṇa in the Inscription. Critical method and comparative method are applied using primary and secondary sources to deduce conclusion that the term Arumaṇa may be a corruption of the term Rāmañña, referring in whole to ancient Myanmar. This is corroborated by Sri Lankan chronicles such as Cūḷavaṁsa, Rājāvaliya, and Nikāya-saṅgrahava adding more details state that twenty learned and well-conducted monks who carried with them books were invited from Aramaṇa or Rāmañña. The old Burmese chronicle, Sāsanāvaṁsa, also mentions Anawratha’s friendly relations with King Vijayabāhu. The term Rāmañña refers to Mon people living in the lower part of Myanmar. However, due to the long-term relationship between Lower Myanmar (Rāmaññadesa) and Sri Lanka, the whole country was known by Sri Lankans as Arumaṇa, Aramaṇa, and Rāmañña in ancient times. Having examined from Sri Lanka and Myanmar sources, Myanmar and Sri Lanka have maintained a long-term relationship helping each other. Based on various accounts in Sri Lanka and Myanmar sources, the term Arumaṇa on the inscription of King Vijayabāhu I suggests that the name was probably applied to the Land of Myanmar.
A study on the landslide risk areas in kaglle district
(University of Peradeniya, 2018-04-03) Jayathilaka, D. M. S. C. D. M.
In the Sri Lankan context landslide is emerging as a prominent hazard. The term landslide is used to explain the movement of rock, debris or earth down a slope by the force of gravity. When examining the causes for landslides, human environment factors become salient due to the unsustainable land use practices. In the Sri Lankan context, there are different focuses on landslides, especially on the landslide hazard assessment. National Building and Research Organization (NBRO) works as the focal institution on landslide hazard identification and mitigation. NBRO has prepared landslide hazard maps based on bedrock geology, soil, slope, hydrology, landform, land use and management. Almost all physical factors and some human environmental factors have been included in those maps. The focal point of those maps is landslide hazard but a combination of hazard and vulnerability results in creating risk factors. Vulnerability can be depend on socio- economic background of the community concerned, and their capacity to absorb any shock. So identification of landslide risk is the next step after identification of hazard. This process is both conducive and effective in landslide mitigation. NBRO already identifies hazard zones in the hill-country of Sri Lanka. Kagalla district has been included in the high hazard region for landslides. The objective of this study is to identify the landslide risk areas in the Kegalle district by using Spatial Analysis tool- GIS. First, high and moderate hazard areas for landslides in the Kegalle district were identified through the Hazard Zonation map prepared by the NBRO. Densely populated areas were then identified according to Gramaniladari Divisions (GNDs), according to the census of 2012. Settlements and human-constructed urban areas were also identified by LANDSAT 8 satellite imagery. All three maps were overlaid, and were analyzed by ArcMap GIS software in order to develop the final risk map. According to the hazard map, the high hazard zone is located in the South East quarter of the district, but population density does not display any regular pattern, and is mostly concentrated in the nodal points and other city areas. According to the final risk map, high risk areas can be identified as follows: Bulathkohupitiya- Kandewa GND, Dehiovita- Viharakanda, Galabalana GNDs, Ruwanwalla DSD- Ruwanwella and Doraduwa GNDs. All the above locations are occupied by tea plantations, and the following locations have village settlements: Aranayake DSD- Galbokka, Theleka, Duldeniya, Ambalakanda, Moragammana, Mawanella DSD- Hemmathagama GND and Dehiovita DSD- Galapatha GND. Other than these specific locations, Daraniyagala and Dehiovita DSD have high and moderate risk for landslides. Identification and awareness is mandatory for landslide disaster mitigation in those areas by both the communities and authorities. The findings of this study is critical to community capacity building so that their vulnerability could be minimized.
The emergence of the early Indian Buddhist schools:dīpavamsa and vasumitra’s treatise
(University of Peradeniya, 2018-04-03) Len, C. Bee
During the time of the Buddha, the Saṅgha was united as one group. Nevertheless, about a hundred years after the demise of the Buddha, the initial schism emerged which divided the Saṅgha into two branches, the Sthaviravāda and the Mahāsaṃghika. It marks a defining moment in the history of Buddhism. Later, there were a number of subdivisions that emerged from both Sthaviravāda and Mahāsaṃghika. Nikāya Buddhism refers to the Early Indian Buddhist Schools. The period of emergence of the 18 or 20 Early Indian Buddhist Schools happened in about 100 to 350 years after the demise of the Buddha. All of the Early Indian Buddhist schools ceased to exist except Theravāda Buddhism. Some Buddhist texts have mentioned the classification of the Early Buddhist Schools but Dīpavaṃsa and Vasumitra represent the Southern tradition of Sthaviravāda and Northern tradition of Sarvāstivāda. Therefore, the researcher selected Dīpavaṃsa, “Chronicle of the Island", dated 3ʳᵈ to 4ᵗʰ Century A.C and Vasumitra’s treatise (异部宗轮論) translated by Ven. Xuan Zang (602-664 A.C.), to trace the emergence of Early Indian Buddhist Schools. This research has two goals:(1) identifying the initial schism and the nature of dispute which led to the emergence of 18 or 20 early Indian Buddhist Schools; (2) identifying the convergence and divergence between the Dīpavaṃsa and Vasumitra’s Treatise on the emergence of the Early Indian Buddhist Schools. This research mainly depends on Buddhist literature and other relevant Buddhist sources. The study shows that Theravāda emphasizes the importance of Vinaya whereas Sarvāstivāda emphasizes the importance of Dharma. Both Dīpavaṃsa and Vasumitra’s Treatise mention different initial schematic reason of the Saṅgha and due to different natures and disputes there emerged 18 to 20 Early Indian Buddhist Schools. Both texts the Dīpavaṃsa of the Theravāda, and Vasumitra’s treatise of Sarvāstivāda record the historical moment of the emergence of 18 to 20 Early Indian Buddhist Schools. Even though both Schools, the Theravāda and Sarvāstivāda, are the subdivisions of Sthaviravāda, they have recorded the facts in different ways; the researcher hypothesizes that the reason for this maybe because Theravāda emphasizes the importance of Vinaya whereas Sarvāstivāda emphasizes the importance of Dharma.
The rights of non- muslims in islamic state
(University of Peradeniya, 2018-04-03) Hisham, B.A.M.
Islam is a religion that provides guidance for human beings in every aspect of their life. It states clearly the rights of non-Muslims as well. The rights Islam has given to non- Muslims are clearly mentioned. However, there is a common notion prevailing in the society that Islam does not consider the rights of non-Muslims. Thus this research aims at discussing the misconception regarding the rights that Islam has given to non- Muslims. The non-Muslims who live in an Islamic state are called Dhimmis. Islam views everyone equally on the basis that they are “Human beings”. Accordingly, in an Islamic state Muslims enjoy all rights while even the Dhimmis could claim for such equal rights. They have the full rights on their part to claim for what is denied to them. The primary sources of Islam, the Quran and the Sunnah emphasize the very fact that the Dhimmis can experience and enjoy their rights. The importance regarding the rights of non-Muslims and the ways to protect their rights are very clearly mentioned in the Quran and Sunnah. The guidance that Islam provides is sufficient to explain the rights of non-Muslims. This research is based on providing answers to the question like what the rights of non-Muslims are and are they justifiable? This research examines the rights of non-Muslims under the Shariah. This study mainly used secondary data, which is qualitative in nature. Teachings of Quran and Sunnah, Historic books and related articles have been used to examine the research question. As far as Islam is concerned, it considers non-Muslims citizens, the Dhimmis as equal human beings and are given rights like the right to live, the right to possess property, religious rights, the right for education, the right to be treated equally before the law (Shariah), the right to seek protection and many others. Tracing back the history, it is evident that the current Islamic Human Right Declaration (1981) is based on the Madina Charter which was formed by Prophet Muhammad (PBUH). This suggests the fact that non-Muslims living in an Islamic state have rights which are exactly similar to Muslims living in an Islamic state. Thus, this research indicates that privileges of Human Rights are enjoyed by all groups including non-Muslims regardless of their beliefs.
The reception of homer’s iliad: a thematic analysis on romanticism of war
(University of Peradeniya, 2018-04-03) Opatha, O.K.S.M
The Human civilization has often evolved through warfare. “Survival of the fittest” is one such idea that could signify on the core biological need of human beings for war. This urge of war is repeatedly justified with concepts such as bravery, heroism and patriotism. Concepts which are associated with romanticism, are found in Homer’s Iliad, one of the earliest composed works on a war, thus presenting a romanticized version of warfare to its audience. Now, in the modern world, this trend of romanticizing war, which was established by Homer through Iliad, is used as a tool by many hegemonic powers to justify their wars. Homer’s use of characters and their characterizations have established a prototype on the presentation of Heroes. Similarly, the battle scenes and the use of action in Iliad also present themselves as stereotypes in works concerning war. When these aspects of Iliad are compared with movies such as “Saving Private Ryan”, “Lord of the Rings trilogy” and even Television series such as “Game of Thrones” one can see that they shadow a similar form and characterization that was introduced by Homer. Interestingly these movies and other representations on conflict can alter the perception that the common audience has on warfare. They often conceal the brutality of war and offer a romanticized version of conflict, thus feeding the biological urge of Humans for battle. This study aims to identify the way in which Homer’s depiction of war has been received by modern artists to change the perception of war depending on the purposes of hegemonic powers through a careful analysis and a comparison of heroic figures and battle scenes in the Iliad with the above mentioned modern works. Thus, in summation, it is visible that the Homeric tradition of presenting warfare has been received by us moderns as a prototype in depicting war and it has been used as a tool to alter perceptions on modern day battles.
Friendship as means to happiness: A study of the sigālovāda sutta and the nicomachean ethics on structures and types of friendship
(University of Peradeniya, 2018-04-03) Rev. Kirialdeniyage, A.W.
As Cicero states, “friendship springs from nature rather than from need” and “nature, loving nothing solitary, always strives for some sort of support, and man’s best support is a very dear friend.” In the history of philosophy and religion, the attention given to the concept of friendship has enabled man to appreciate his connectedness to the other and to value the important role that others play in one’s life. The thinkers we study here, the Buddha in the Sigālovāda Sutta and Aristotle in the Nicomachean Ethics, give a prominent place to the concept of friendship and they, with their rational approach to life and to things in this world of phenomena, expended great efforts to construct a rationally coherent and humanly consistent understanding of friendship that would facilitate one’s aim of living a good life and attaining the goal of life. Man is both rational and social, and this implies that man has the innate desire to belong, to live with others, and to form bonds of friendship. To live is to live with/co-exist. Aristotle who calls man a political creature states that man’s nature is to live with others. He devoted one fifth of his Nicomachean Ethics to a discussion on friendship and calls friendship a virtue and states that no one would choose to live without friends. Aristotle who identifies three species of friendship, namely, friendship of the good, the friendship of pleasure and friendship of utility talks about the final end of man as happiness and states that it consists in a life of reason according to virtue. From the Buddhist perspective the goal of life is twofold, namely, to be happy in this life and to achieve emancipation, which is Nibbāna. Buddhism talks about different types of friends, yet to the Buddha the highest form of friendship is the spiritual friendship (Kalyānamitta). While good hearted friends (Suhadamitta) offer social and emotional support, the spiritual friend helps us understand and practice the Dhamma, which is the path to Freedom. The Buddha in the Sigālovāda Sutta identifies two categories of persons, namely, amitta/ mitta-patirūpaka and mitta. Friendship plays a role of crucial importance in the rationally coherent ethical worldviews of the Buddha and Aristotle because for them ethics is essentially and primarily the art of living well. Living well can only be achieved by those who are gifted with friends since friendship provides the ideal conditions and necessary milieu for the successful pursuit of living well.
Psychological aspects of dhamma communication in early buddhism
(University of Peradeniya, 2018-04-03) Ven. Rathanapala, Halmillaketiye
The process of exchanging information is communication. Among present communication methods speech and statements have become prominent like the past. Communication can either encourage or defeat the receiver. The historical Buddha’s distinction as an effective communicator was his efficiency in guiding others. The Buddha appears to be a great psychologist because of his in-depth analysis of the human mind and its vulnerabilities. As an effective teacher, the Buddha was able to choose lessons that fit well to the audience. In the Buddhist discourses, one may find many elements such as crisis counseling, cognitive revolution, appeasement of minus psychological feelings and acute stress management as preached by the Buddha using various methods suited to each person. A substantial amount of research has been conducted in the study of psychological concepts of Buddhism but very little attention has been paid to the psychological aspects of dhamma communication in Buddhism. This research attempts to fill this void by examining in depth psychological aspects in the early Buddhist dhamma communication using both primary and secondary sources. The data analysis theory that is used in this regard is descriptive, and the study explores specific psychological aspects revealed in discourses (suttās) of the Sutta Pitaka texts. The study finds several psychological aspects used by Lord Buddha’s dhamma communication methods that would be useful to counsellors in enhancing their professional skills.
Theory and methods of taming the mind in theravāda buddhism as reflected in the sutta-pitaka and its commentries
(University of Peradeniya, 2018-04-03) Rev. Zanaka
This is an attempt to examine the theory and methods of taming the mind as depicted in the sutta-pitaka and its commentaries. Buddhism instructs people to develop positive feelings such as love, compassion, equanimity, mental purity, and joy that brings happiness to others through taming our own mind. When the mind is systematically tamed, it will definitely bear the fruits of happiness. It implies that there is no way to attain Nibbāna, the ultimate goal of Buddhist practice, without taming the mind. The objective of this research is to investigate meditative techniques, which come from Pāli terms, danta, dama and damatha, being rendered as ‘tame’ or ‘taming’ in English. These Pāli terms are very profound and deeply connected with Buddhist counseling therapeutic methods. The paper will reveal those methods as depicted in the Sutta- Pitaka and its commentaries in a textual based study. The Buddha says that it is good to tame one’s own mind and that the tamed mind brings happiness. Methods of taming the mind are selected from Pāli discourses. All practices or techniques are interrelated as can be seen from the study of the terms danta, dama and damatha and relevant practices. It is clear, therefore, that taming the mind in Theravāda Buddhism is the most important practice for the overcoming of mental illness and suffering so that attainment final emancipation could be reached by the proponents of Buddhism.
Chinese economic penetration in the Indian Ocean region: the geo-strategic and diplomatic importance of Sri Lanka in the one belt one road project
(University of Peradeniya, 2018-04-03) Thotadeniya, D. T. G. S. Maheshika
China is a rising global power in the 21st century. It is important to analyse its activities of the Indian Oceanic economic penetration. Sri Lanka is included as a part of the chain of infrastructure projects “One Belt, One Road” initiative of China. As a result of this, Colombo Port City and Hambanthota port are becoming two of the prominent financial and commercial centers on what has been dubbed the twenty first century Maritime Silk Road, the sea-based portion of China’s pan-Eurasia investment strategy. The research problem addressed here analyses the geo-strategic and diplomatic importance of Sri Lanka’s role in the “One Belt One Road” Project, as a maritime center in the region. It should be noted that China is playing an important role in the process of changing the global economic centre from west to Asia. Despite the rising risk of depending on the Western trade market, China’s current strategy is to establish an export market in developing countries by providing them with opportunities to achieve economic progress through their investments in infrastructure development. Moreover, it is a strategic step that has been taken to strengthen the energy and security. But, the rise of China is becoming a huge challenge to the strategic position of India as a regional power, and the US as a world power, especially, considering their quantitative and qualitative development of military feasibility along with their economic capability in the Indian Ocean. China is attempting to win over neighbors and other countries in the region through increased trade incentives and transport connectivity. In this context, being a small state in the region, the impact exerted on the Sri Lankan economic and foreign policies by the triangular conflict connecting America, India and China, is but inevitable. However, centrality of Sri Lanka to China’s alleged “string of pearls” project, emphasizes the geo-strategic and diplomatic importance of the role of Sri Lanka. Also, China’s strategy of creating a network of ports in friendly countries supports and protects its massive volume of export goods and imports of energy along the “One Belt One Road” Project in the region.
Principles of law and morality in buddhist teachings
(University of Peradeniya, 2018-04-03) Heenbanda, E.H.M.
Two thousand six hundred years ago, the Buddha proclaimed the Buddhist philosophy of law and moral philosophy to the Indian community. In this study, we intend to derive the Buddhist philosophy of law from two sources, namely, from the primary sermons in the Sutta Pitaka and from the rules of the Vinaya Pitaka. According to tradition, the Buddha did not promulgate rules of Vinaya within the first period of 20 years of the Sāsana. In this period bhikkus, bhikkunis and lay people regulated their external and internal activities according to the primary sermons, which contained moral norms. They practiced morality (sila), concentration (samā dhi) and wisdom (pan͂ ṇ͂ ͂ a) to attain their final goal of nibbā na or emancipation. Then the Buddha decided to disseminate disciplinary rules after the monastic order began to expand with the hope of safeguarding purity of the Buddhist monastic community. Eventually, the body of rules that was formulated expanded to become the Vinaya Pitaka, which introduces rules to the clergy within a framework of Buddhist legal philosophy. It is obvious that sufficient attention has not been paid to the Buddhist legal philosophy in the modern world. Yet the Buddhist legal system can be viewed under six important systems: Moral Welfare System, Self-Controlling System, Mind Controlling System, Reformative Theory, Reformative Punishment and Justice Systems which can even be applied to the modern legal systems. The main objective of this research is to introduce those systems to the modern world, and this literature-based research is, therefore, a study of primary discourses dealing with discipline in the Sutta Pitaka and the rules of Vinaya in the Vinaya Pitaka and other primary and secondary sources that are relevant to this research.
The process of sense perception and existence: an analytical study on early Buddhist doctrines
(University of Peradeniya, 2018-04-03) Ven. Dhammanisanthi, Ekala
Sense perception bears the meaning of knowledge or perception that obtained based on organs such as the eye, ear, nose, tongue and body. A clear analysis on the process of sense cognition is given in the Madhupiṇḍikasutta of the Majjhimanikāya. This sutta explains that proliferation is the final stage of sense cognition. This could also be defined as spreading out of subjective concepts. The generation of such proliferations is dependent on sense perception, which is a major topic in Buddhist epistemology, and soteriology. This study seeks to understand how sense perception occurs and what relationship could be seen between sense perception and existence. This is a textual analytical study of the Pali canon and commentaries as primary sources, and recent academic publications as secondary sources. There are separate appropriate objectives that inter-connect with sense bases of perception. Only the eye can grasp visuals while the ear grasps sound. Of all the sense bases, the mind is primary. Accordingly, when all the sense bases are concerned, according to the suttas, the eye, ear, nose, tongue, body are introduced as exterior sense bases, and the mind as a spirited sense base. Based on the feelings generated by sense bases the mind leads in creating wholesome and unwholesome ideas generating a sense of pleasure (sukha), un-pleasure (dukkha) and equanimity (upekkhā). This process functions via sense bases as emotions and motivations. What is emphasized here is the fact that defilements are generated due to activities with the concept of self along with the combination of sense bases and the objectives. Hence, spreading what is unwholesome paves the way for the extension of the cycle of rebirths. The state without any unwholesome cravings, views and conceit is Nibbāna. Non-accumulation of determination, not having affection and sense are the characteristics of it.
A critical investigation of pāli sub-commentaries in upper Myanmar: from 12ᵗʰ to 15ᵗʰ century c.e.
(University of Peradeniya, 2018-04-03) Rev. Candavara
This paper, through critical and historical approach, focuses on the pāli subcommentaries which flourished in Upper Myanmar from 12ᵗʰ to 15ᵗʰ century C.E. The reason to reconstruct them is the controversial statements of previous scholars as to the period when the first sub-commentary was written and the lists how many texts were therein. Like other Theravada countries in South and South-east Asia, Myanmar, especially Upper Myanmar plays a significant role in the Pāli sub-commentarial literature. The respective contributions of Myanmar Buddhist scholars consist of various works such as commentary (Aṭṭhakathā) sub-commentary (Ṭīkā), and sub-sub-commentary (Abhinava-Ṭīkā) and so forth. The long tradition of Pāḷi sub-commentarial works have flourished in Upper Myanmar since 12ᵗʰ century C.E during the Bagan Dynasty. From that period onward, Myanmar scholars have been contributing many sub-commentaries on canonical and non-canonical commentaries. Of them, Saṃpyiṅ, Saddhammajotipāla, Caturaṅgabala, Nāgita and Ariyavaṃsa were pre-eminent sub-commentators. The Pāli scholarly works in Upper Myanmar could be traced from different accounts in the Burmese and Pāli chronicles in Myanmar. In this regard, Pagan inscription and Ganthavaṃsa, the history of the Books, have recorded the names of sub-commentaries. Modern scholastic surveys are not much focused on such works due to lack of proper information of the original sources, Pāli sub-commentaries. But a few works are controversial, for instance either the first ṭīkā was the Kārikā ṭikā or the Nyāsappadīpikā well-known as Saṃpyiṅ ṭīkā. Consequently, for foreign researchers, the studies on the subject are still being hampered. Pāli sub-commentaries printed in Burmese editions and their related chronicles will become the primary sources for the present work, some Burmese inscriptions and palm-leaf manuscripts will also be used. For secondary sources, this research will use the related works contributed by modern Buddhist scholars in the subject area. The aim of this paper is to clarify some points requiring elucidation about the sub-commentaries. It will be a supplement of ‘Pāḷi Literature of Burma’ by Mabel Haynes Bode for the Pāḷi sub-commentarial literature of Upper Myanmar during the period. To reach the aim, new findings of this paper will remark on the Pāli sub-commentaries as a critical investigation. Keywords: Pāḷi Sub-commentary, Upper Myanmar, Nyāsappadīpikā
Possible application of buddhist and confucian teachings to promote social wellbeing
(University of Peradeniya, 2018-04-03) Ven. Arunasiri, Thittagalle
Determining a body of moral ideals that could be universally adopted with ease by contemporary society and could spread over different geographical regions and take root despite the inherent diversities of their cultures is no easy task and it is indeed problematic. However, it is not impossible to conceptualize in the modern context in which the world has drastically contracted due to technological advancements thanks to modern methods of transportation and communication. They could provide a useful platform to disseminate and discuss universally valid ethical notions. By contrast, however, modern society lacks the awareness with regards this concept but in spite of that the people are willing to enjoy their lives by fulfilling individual needs. In these circumstances self-interest becomes paramount and people always attempt to hoard rather than share choosing to run away from moral values. The current world needs to be persuaded to build an ideal, appreciative society, because it is unique and key to existing in harmony and prosperity with its members. Although there are reliable resources fostering to establish such an ideal concept, comparative studies on Buddhist and Confucius teachings in terms of building social wellbeing are rare. Qualitative method is used to collect and analyse the data from both primary and secondary sources. Both these teachings advocate the building of an ideal society on ethical formations. The establishment of appropriate social relationships is important to achieve that purpose, because man can’t live alone and he is a gregarious being that depends on inter-personal relationships. It is important to fulfill duties and obligations by oneself in order to an ideal appreciative society. The golden rule of building social well-being is quality of human life according to Buddhism and Confucianism. The attempt in this study is to see how far both Buddhist and Confucius teachings could be effective in accomplishing the task of establishing and ideal society for the achievement of social well-being.
The trade potential of Sri Lanka: Application of the gravity model
(University of Peradeniya, 2018-04-03) Hettiarachchi, H.A.B.W; Jayawickrma, J.M.A.
International trade has become an essential element in the growing economies and therefore exports determine the economic power of the country. During the last 15 years, direction and magnitude of Sri Lanka’s trade have moved towards the market of commodities, especially, in the context of changing global demands, and new trade agreements. The objectives of this study are to identify the trade determinants of Sri Lanka’s trade using the extended gravity model and then estimate Sri Lanka’s trade potential to recommend a specific trade policy to promote foreign trade. The gravity model of international trade takes the concept from Newtonian physical science that the gravitational force between any two objects is proportional to the product of their masses and inversely proportional to distance, similarly, trade between any two countries is proportional to the product of their GDPs and inversely proportional to distance. The study employs panel data of annual observations on a cross-section of 27 major trading partners of Sri Lanka over 15 years between 2000 and 2015 in order to analyze the determinants of Sri Lanka’s trade flows within the framework of the gravity model. This paper uses data on exports published by the United Nations Commodity Trade Statistics (UN-COMTRADE). The coefficients obtained from the model are then used to predict Sri Lanka’s trade potential worldwide and within the region. The estimated coefficients show that the gravity model is very successful in explaining the determinants of Sri Lankan exports. Coefficients of the standard gravity variables such as GDP Per Capita, Population, Distance, Trade openness, Real Exchange rate, and Bilateral Trade Agreements (BTA) bear expected signs, and these variables are statistically significant. As per basic idea of the gravity model, distance to trade partner countries is highly significant implying higher the distance lower the trade. The country-specific fixed effect model shows that time-invariant factors are also substantial to determine Sri Lanka’s trade. Further, the results reveal that Sri Lanka’s trade potential is high with India, China, Malaysia, USA, Ukraine, UK, France, Pakistan, Japan, Israel and Saudi Arabia. Therefore, Sri Lanka should explore ways and means to improve its trade relations with the countries concerned. Sri Lanka’s trade potential with Singapore, Thailand, Sweden, Switzerland, Poland, Germany, Belgium, Hong-Kong, UAE and Chile, is already exploited and the actual trade exceeds the potential in recent years.

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