MODERN SANSKRIT LITERATURE IN SRILANKA

A BRIEF SURVEY
The influence of Pali and Sanskrit language on Sinhala cant be
disregarded when we consider the origin of Sinhala language. Actually, we
cant even think about the existence and usage of Sinhala language without
them. The existing archeological factors available since the arrival of Maha
Mahinda thera in 3rd B.C. and the literary works written so far prove that
fact. Similarly, influenced Sanskrit language and literature frequently on the
development of Sinhala as well as on the formation of its grammar. According
to the extant literary works, it is clear that this influence of Sanskrit on Sinhala
in 12 A.D. Thus, just as the Sinhala literature did, Sanskrit literature flourished
with the patronage of the kings such as Buddhadsa as a result of which it was
honored locally and internationally.
Sanskrit was used as the main medium for composing books and also
inscriptions. It seems that there were a lot of scholars who could understand
Sanskrit those days. It can also be ascertained from some literary works like
Dhampiy Atuwa Gtapada etc. and the prose style used by Vidyacakravarti,
Gurulugomi et al. that the prose style of the books of that time was also
influenced directly by Sanskrit. Moreover, there are some Sanskrit stanzas
among "Sigiri graffiti" and we can see some Sanskrit influences on some
verses. It indicates that there was a suitable background to form not only
Sinhala literature but also rich Sanskrit literature in Sri Lanka.
As a result of the invasions of Portuguese and other Europeans since

the 16th century, the decline of Sanskrit and Sinhala literature begun. Those
invasions corrupted not only the life style and culture, of Sri Lanka but also
Sinhala language and literature in the Kandy area. The renaissance of the
Sinhala and Sanskrit literature happened due to the great courage of Ven
Welivita Saranankara thero. Vide infra Chapter IV p.no.

vide supra

Chapter I p.no. As a result of that, many monastery educational institutes for

novice monks known as pirivenas were established and there was a gradual
growth of intelligentsia throughout Sri Lanka. So it can be said the Sanskrit
literature in 19th century flourished as a result of that endeavor of Ven.Welivita
Saranankara thero.
European imperialist movement destroyed the education system based in
the pirivenas like the Sunetradevi pirivena at Pepiliyana, Irugaltilaka pirivena
at Devinuwara etc. Thereafter, Ven. Galle Medhankara, Ven. Induruwe
Sumangala, Ven. Walane Siddhartha and others carried on Ven. Saranankaras
campaign. After that the Shailabimbarama Pirivena at Dodandoowa,
Paramadhammacetiya Pirivena at Rathmalana and so many Pirivenas were
established. Ven. Hikkaduwe Sri Sumangala and Ven. Ratmalane Dharmaloka
who studied at abovementioned Pirivenas founded the Vidyodaya Pirivena
and the Vidylankra Pirivena respectively. That those two Pirivenas were the
source of modern Sanskrit scholars and the Sanskrit literature in Sri Lanka was
uniformly agreed.
Accordingly after 1900, there could be seen a gradual upsurge of the

literary works in Sanskrit, Pali and Sinhala which constitutes the 'modern
Sanskrit Literature' with the authorship of the scholars, who were products of
the newly established Pirivenas. At the same time, it can also be assumed that
some foreign students in these monastery educational institutes also contributed
to that development. However, it must be emphasized that the Sanskrit
literature developed in Sri Lanka is rich and replete with poetical merits.
Following broad groups under the head of Modern Sanskrit Literature .There
are Mahakavyas,(Epics),

Duta Kavya ( Poetical works in the form of a

message), Satakas ( Poetical works with one hundred verses), Devotional

Songs, Champu Poetry (Poetry in both prose and verse),Biographies, Atakas,
and also Panegyric Poetry. Besides, there are also works on grammar,
Commentaries, and Lexicons too.
Besides, novelties in term of the structure, language and plot have been
introduced by those works. Accordingly, a list of the authors of those works
written in contemporary Sri Lanka since 1900 can be made as follow:

2.1. Writers of Independent Sanskrit works :

1. Ven. Dodanduve ri Silakkhandha
2. Ven. Vidurupola Piyatissa
3. Ven. Henpiagedara Ganasiha
4. Ven. Kakuawela Piyaratana
5. Ven. Dauldea Gnissara Ven.
6. Ven. Kahawe Ratanasra

7. Rev.Ratmalne Dharmrma
8. Mr. John Wilson Samarasinghe

Here, our objective is only to investigate the contribution of each scholar

to the modern Sanskrit language and literature without much emphasis on the
structural affinities of their works to those by Indian authors.
1. Venerable Dodanduve ri Silakkhandha :
The substantial contribution of Ven. Dodanduve Silakkhandha is
admirable. Even Indian scholars have visited him and extolled his language
proficiency. To his credit, there are a number of new Sanskrit books including
commentaries (Atuvas) and sub-commentaries (Tikas). The following are the
works by him that received much honor:
(a) Sri Mamgalastaka :
This is a work explaining the noble qualities of the lord Buddha.
Originally written in Sanskrit in India, it was paraphrased in Sinhala in 1890
AD and subsequently published in Sri Lanka by Ven. Silakkhandha.
(b) Tika (commentary) of the Bhakti ataka:The only commentary in Sanskrit on the Bhakti astaka was written in
1896 AD and published in India.
(c) Anuruddha ataka Tika:
This commentary on Anuruddha ataka written in the Polonnaruwa
period was published in 1916 AD.

(d) Trikaea Koa ika:

This is the only ika written on Trikaea Koa. On the other hand it
is a particular work written in 1916 A.D.

(e) Vrttamalakhya Tika :

It was also written in 1916 A.D.
(f) Saddharma Makaranda :
This is a Campu poem of historical importance. Although it describes
the Buddha's life, its content also includes rich information on Dhamma
convocations, Dhamma missions, legendaries on the Buddhaasana in Sri
Lanka and the documentation of commentaries. In the eight stanzas at the end
of the work called Upasamahara loka that stand for a colophon, the authors
name and the period of the work are conveyed.
Further the language and style is charming and simple. Diction abounds
in compounds rich in Ojo gua and suitable similes have also been included
but none of them has impaired the simplicity of the work. The following verse
illustrates that fact.
Nunam sa nivta mata nunam sa nivta pita
nunam sa nivta nari yasya bhartrdio bhavet1
Saddharma Makaranda can actually be introduced as a significant work with
interesting style.
(g) Rajarajevara Praasti:It has been written on the 22nd of June 1911 to honor the king George

the V called Rajarajevara at his coronation. There are 15 stanzas in this

book and the first verse has been written in a meter called harabandha. This
benedictory stanza includes eulogies of the queen Victoria; the king Edward
the VII, the birth of king George, his education, marriage etc, can be mentioned
here.
Srimadviktoriyakhya varamanimukutalakrt yagrarajn~i
babhraje tatra laksmriva dharantale san~caranti sumurtih
kamam sammodayamiti nayagunavibhavih sarvaprajah svaprajava
dysyam lokapyas'esah pranyamanavadhim matrtulyam tatana2
When praising the queen Victoria and the others, he has followed the
ancient poetical methodology and enraptured the readers with his artistic
talents. This panegyric has been published in Sri Lanka with a Sinhala and
English translation.
2. Ven. Vidurupola Piyatissa :
Honored with the title Rajakiya Pandita Bhadanta, Ven. Piyatissa was
an unparalleled scholar in Sri Lanka. The following is a brief account of his
career as a prominent litterateur in Sinhala, Pali and Sanskrit.
(a) Bhakti Pancaika :
The work is a devotional poetry of Theravada Buddhism. There are
about 50 stanzas praising the noble qualities of the Lord Buddha. The work
is written with a very simple style and includes vivid descriptions, similes,
metaphors etc. Rev. Piyatissa uses all the poetic devices to heighten the

devotion and respect of readers to the Buddha. The very beginning of the work
reveals the proficiency of his commendable usage of Sanskrit.
Samastaloka sannivasa eka eva yo bhavat
gunneralaukikairanutta pristatheva eva hah
Yamahuradvitiyameka pudgalam maharasyas
tamonudam tamekamuttamam namami Gautama3
The following stanza shows the language proficiency of the eminent
scholar as well as his devotion to the Lord Buddha.
Caturkhativikramatrinetravasavadibhir
bhumis'rutairamadabhaktibhih sadaiva daivataih
kiritakotivatuabhambudhotapadapitabhrt
krpanidhirmahamatih s'riyestu gautamah satam4
The details about the author are given in the colophon, where in he
mentions the reason to compose the poem as his unlimited faith towards the
Buddha.
(b) Gautamstaka :
This anthology of verses which also reveals the unlimited faith towards
the Lord Buddha shows the writer's skill of three languages. The first stanza
itself attests that the author was capable enough of building up a great respect
to Buddha in readers' mind by using the language with simplicity.
Svasti vis'valokalocakah sanunilalocanas'
candima kalanidhir vibhakaranavayambudheh

dhutomahamanadrstirejanagraparamir
gautamarkabaudhurastu mangalapradayakah 5
3. Ven.Henpitagedara Nnanasiha
He has written numerous books in Sinhala, Pali and Sanskrit.
(a) Samantakuta kavyam in Gnanasiha falicitation volume
This poem has been published by the Department of Cultural Affairs
after Ven. Ganasihas demise in 1990 A. D.
The work consists of eight chapters, Each chapter contains 40 stanzas.
Without any introductory salutation etc. the work begins and the author
mentions that the God Sumana Saman was also present on the occasion of the
Lord Buddha's visit to Sri Lanka upon the invitation of Maninayana, the king
of Naga. Similar to the beginning, the book ends without a colophon but a
description of the Samantakuta.
tribhavabhayahave trilikanathe
kalanipuram samupasthite sasanghe
maninayana phanardhiparthayah
sumana surendravaropi tatra tasthau6
The style here reminds of Kalidasa's style.
tigmamn~digdhagaganasphala vadyatayah
pracina pars'va vitate cala cakrarekha
tyaktottariya vasana viva s'oumnukhina
kanteva bhuti pariourna payodharamga 7

Its content can be given as follows:

I Chapter-

arrival to Samantakuta upon the invitation of the God Sumana

Saman.

II Chapter-

establishment of the sacred footprint, spending the midday and

foretelling the places where major Buddhist temples would be
established

III Chapter- a faithful description of the sacred footprint of the Lord Buddha,
Discovery of the sacred footprint by king Abhaya

IV Chapter- Climbing of the Samantakuta by the great king

Mahaparakramabahu ruled in Polonnaruwa
V Chapter-

a description of various offerings to the sacred footprint by the

kings from different eras such as Dambadeniya, Yapahuwa,
Kurunegala

VI Chapter- handing over the Sripada to aiva devotees and harassments by

Europeans.
VII Chapter &VIII Chapter -Nature of the Samantakuta and its environmental
description
This poem ends with this description of the Samantakuta.
etadrs'ye pravararucire knanane mananiye
bhratrksamahrdvalayavalitah prellasacijrngamalah
vadyut diptah viyati vitatah prasaravadvavidharah
sri padapankssumanas'ikharah s'ekkarah cakravaite 8
4. Ven.Kkuawela Piyarathana.

Ven. Kekunwela Piyaratana was honored with the honorific epithets

Rajakiya Pandit, Bachelor of Art and Grantha Viarada. The Padyacintmani',
an epic is one of his literary works which plays a major role in modern Sanskrit
literature in Sri Lanka.
(a) Padyacintamani
The author was awarded by the Oriental Society of Sri Lanka on
4th March 1981 the degree titled Grantha Viarada for this book which
is regarded as the only epic written in the recent past in Sri Lanka. He has
mentioned in the prologue of the poem his attempt to follow the Vaidarbhi
style endowed with poetic merits known as Ojoguna and Prasdagua,
including plenty of long compounds.
Ven. Dauldena Ganissara has admired the Padyacintamani as the best
poem flourished after the Janakiharana of Kumaradasa. In the light of the
Janakiharana, the plot has been constructed on the discussion between Ven.
Nagasena and King Milinda as particularly found in the Nagasena story in the
Saddharmaratnvali.
Ven. Nagasena is the protagonist in the epic and the King Milinda the
antagonist. The description of the birth of the prince Ngasena in the fifth
chapter remains vividly done. The author presents clearly the discussion
between Ven. Nagasena and King Milinda and also skillfully embeds the
complex theories. The epic ends with the incident where the King Milinda
realizes the Dhamma path and obtains his ordination at the feet of Ven.

Nagasena. There are 957 verses in this epic.

The following is a brief out line of the content :
(I) canto-

(55 verses) The existence of the order of Kyapa Buddha,

description of river

and water sports, the description of

hermitages, Salutation to triple gems, and introducing the author.

(II) canto-

(50 verses) Description of the Sagala city and the King Milinda

(III) canto-

(86 verses) Description of the Autumn season, the king's

thoughts, the nature of the royal army, six prophets and solving
their three questions, description of the evening beauty by the
king and his leaving with a confused mind etc.

(IV) canto-

(81 verses) Descriptions of the King's territory, the Himalaya

mountain, solemnity of Rev. Avagupta, seeing about kings
ability to debate, visiting by all of Bhikkhus to heaven by
invitation of the god Mahasena, prosperity of heaven,
conversation between the god Indra and Rev. Avagupta, the
invitation of the god Mahasena

(V) canto-

(80 verses) descriptions of the Kajamgalagrahara, onettara

brahmana, parinaya brahmani, the birth of the prince Nagasena
and sacred ceremonies which are prescribed in ghya sutras

(VI) canto-

(52 verses) Depictions of spring season, the meeting of Revs.

Rohana with Nagasena and their conversation

(VII) canto- (55 verses) Ordination of Nagasena.

(VIII)canto- (34verses)

Description

of

Raksita

hermitage

and

Ven. Nagasena's acquirement of the knowledge of truth etc.

(IX) canto-

(68 verses) Conversation between Revs. Nagasena and Rohana,

portrayal of Avagupta etc.

(X) canto-

description of rainy season and realization of the truth by Rev.

Nagasena.

(XI) canto-

(71 verses) depictions of the Bhikkhus visit to fetch Rev.

Nagasena, the debate between the king and Ayupala and the
agitation in king's mind

(XII) canto- (76 verses) Rev. Nagasena's visit to Sagala city, predictions of
victory of Rev. Nagasena, portrayal of Rev. Nagasena by gods,
ministers and councilors, the astonishment of king at the sight of
attendant bhikkhus
(XIII) canto- (70 verses) dialogues and debates between the king Milinda and
Rev. Nagasena
(XIV) canto- (80 verses) Solving all questions at the royal palace
(XV) canto- (80 verses) the grace of the king on the solution of questions,
instructions of minister, sorrow of women separated from
husband, the king's ordination and realization of the truth. The
epic ends with this canto.
This poetry is adorned with its simple and elaborated style. The
following verse is among the lament of dolorous women as found in the
description of rivers.

dhig dhig pumsam capalam tam svabhavam

kin~ci purve nayanntanavanyat
pas'yantirnopyasahano vinasau
tyaktva kavtsnyan kathamabhista sunhat9
Further, this verse reminisces the verse ruroda malmau... by
Avaghosa using a number of verb forms in perfect tense in his Saundarananda
epic poetry. Illustrates that the author has been influenced by ancient epic
poetries and has proved his artistic talent (Intuition).
mamlau jaglau vijagvala niavasa mumrca
caskhala pariisveda tastambhe ciklie nrpah10
The author reveals his ability of creating imageries and depicts how the
king Milinda feared at the sight of Rev. Nagasena.
5.Ven.Davuldena Ganissara :
Ven. Davuldena Ganissara, currently the Mahanayaka thero of the
Amarapura chapter holds the degrees Rajakiya pandita and Aggamaha pandita
and is a leading figure among modern Sanskrit scholars who created a literary
tradition in Sri Lanka. His literary works can be given as follows:
Literary works of the Davuldena Gnanissara theras,
A.Yatidutam
B. Dharmacinta
C. Maraganvijayam

D. Aih Puspaman~jari
E. vanastava Kavyam
F. ri Sumagala Gunanusmrti
G. Ananda Maitreya Mahanayaka Gunanusmrti
H. Vidurupola Piyatissa Mahanyaka Svamindra Gunanusmrti
I. Madihe Pan~n~asiha Mahanayaka Svmindra Praasti
J. ri Jagannatha Mahopadyaya ubhaimsanam
K. Vairagyam
L. Pritya vibhatu atavarsamatitya Dirgham
M.Jagannatha Mahopadyaya praasti
N. Svagatam
A brief summary off some of the prominent works can be given here under.
(a) Yatidutam :
This is considered as the first Sanskrit poem flourished in Sri Lanka
in the from of Dutakavya. Many scholars think that there is no Sanskrit book
which equals this after the Bhakti ataka and Vrttamala. According to some
scholars, Yatidutam follows the footsteps of the Sinhala Dutakavya poems and
it is inferior only to Kalidasa's Meghaduta, the world renowned epitome for
Dutakavya. Although there are lots of Sinhala Dutakavya in Sri Lanka, Rev.
Dauldena Ganissara was the first in Sri Lanka who used Sanskrit to write his
poem.

The other special fact that can be noticed in this poem is the use of a
motor car as the messenger's vehicle. On the other hand, the name of the poem
is also very appropriate because the sender, messenger and receiver are all
Buddhist monks.
The objective of the Dutakavya / Sandeshakavya is to request Ven.
Akuratiye Amaravamsa, the principle of the Vidyodaya Pirivena at Colombo
to hold a paritta or a chanting session of Buddhist sutras for seven days and to
ascribe merits to ruling gods so that they protect the country, citizens and the
Buddha ssana from terrorism in Sri Lanka.
It is interesting to note that in the popular Meghaduta of Kalidasa.The
sender is a Yaksha,the cloud is the messanger,and the receiver is Yakshini (
Yaksha's wife).But in the present work all the three sender, messanger, and
receiver are Buddhist monks.

At first, the messenger commences his journey from the charming

village Sapugolla and worships the Lord Buddha at the ancient Tapodhanarama
mula maha vihara, the initial station of the Amarapura chapter in the upcountry.
He continues his journey by worshiping some temples, monks and ends it at
Colombo. Among the places which are described by author are Sapugolla,
Welimada, Diwirumwela, Keppetipola, Haggala, Sitaeliya, Nuwaraeliya,
Pidurutalagala, Adams peak, Ramboda, Pussellawa, Gampola, Kandy,
temple of tooth relic, Peradeniya, University of Peradeniya, Kadugannawa,
Mawanella, Kegalle, Bataliya, Nittambuwa, Horagolla House, Siddhayurvedic

Collage at Gampaha, Kelaniya, Vidyalankara Pirivena, Colombo city and

Vidyodaya Pirivena.
The author instructs the messenger to see the University of Peradeniya
including high roofs, extensive libraries and enchanting gardens nearby the
main road.
netrotsavais'copavanair manahsprham
prottumgadhisnya varapustakalayam
vis'vavidyalayamujjvals'riyam
dankasva pas'yat parva sannidhau sthitam11
He describes that the eyes of women bathing in river are akin to blue
lotus and their breasts to white swans desirous of flower-nectar,
tatravagahya jalakeliparangananm
saumyananani hi tadruhayi
linadvirepanalinani hi tadruhani
tasam kuca madhuramsavigata nu hasah12
(b) Dharmacinta :
This book published in 1983 A.D. has received presidential award
for its poetic merits. It teaches the readers the futility of the cycle of birth.
The verses in the work are presented in two metres known as sragdhara and
ardulavikridita. The author has described the Buddha's biography from
enlightenment to sending out Dhamma messengers throughout the world, the
Buddhas teaching such as ten merits (Dasa Kusala), ten perfections (Dasa
paramita), nine transcendental norms, nine Buddhist questions, eightfold

noble paths, four paths for fruition etc. Admiring the work inquestion, Ven.
Makuluduwe Piyaratana and Ven. Kandegedara Sumanawamsa et al say that
this is a jewel which delight readers' mind among other poetical works.
(c) Maranganavijayam :
Scholars suggest that this book containing 108 verses and published
in 1983 be introduced as a book that followed a novel path. While the work
resembles a ataka in terms of structure, the content largely consists of the
attempt of the daughters of Mara to coax the Bodhisattva seated under the Botree during his great effort to achieve enlightenment. In this work full of erotic
verses except a few at last, the strategies of women to tempt men have been
described from the viewpoint of an onlooker. The following would verify that
fact;
Bhamarucibahrat kucayugaghatane
vigalitamukuta phalanikanrev
vilasati taraganacananabha iv
vangaulalam vrtarupade 13
(d) Vairagyacinta :
This work published in 1993, emphasizes the necessity of abolishing
dissatisfaction, ending worldly suffering and achieving the Nibbana (i.e.
Nirvana). Seemingly the author has arranged his own experience for over eight
decades of his life.
I Chapter-

The reality of life from birth to old age

II Chapter-

Distress of old age, ten merits (Daa Kuala) and the theory of

causality etc.
III Chapter- Worshiping the Lord Buddha and a few pagodas in Sri Lanka.
In particular, the work consisting of 174 verses is written as a first
person narration. The poet has composed a few verses (from 94 to 104) with
an apt realization of the propriety of using lalita metre which has been used
by Kalidasa in his epic poems called Raghuvama and Kumarasambhava
to portray sorrowful incidences. Further, using the ardulavikridita and
Sragdhara meters to introduce the futility of the cycle of birth reasserts the
aforementioned idea.
'The baby in mothers womb with clenched hands and winked eyes
resembles a monkey. Thus the poet says,
tasmat sa kundalitakayanimilitariksa
janumanstiyugalam vibuke nives'yam
s'itabhis'ata kapipotakavadguhayam
s'isye prasuti samayapratipalanena14

(e) Svanastava Kavyam :

The work is published in 1997 A.D..Sunakhadhamma sutta in the
Tipitaka mentions a lot of qualities of dogs that human do not have such as
gratitude, honesty, fidelity and rapport etc. The poet has used them to build up
the content of his work. The dog shows his fidelity in the following manner,
pas'yams'ca durbalajanankura mes'anatham

s'okabhibhuta iva jamahata ev bhuyah

bhah bhah svaro vipadi tena vidhiyamanas
tasya svabharatari krpam prakatikaroti 15
The author has tried to say how pathetically human values have
collapsed. He says dear grateful wise friend, May your next birth be among
humans. Dont abandon your good qualities and live long for the benefit of the
world.
~ '


16
6. Ven. Kahave Ratanasara
Having studied carefully all the schools on Sanskrit grammar, Ven.
Ratanasara wrote the grammar book called Sanskrta praveya' which has 11
chapters and 112 lessons. In this book, at the very beginning of each lesson, the
topic is introduced with an informative verse. This following verse with a rhym
reveals well the scholar's erudition in Sanskrit.

pade kevapyatra sandhih sa nityah

sadhatupa sarge samaseca nityah
asitah sa vakye tu vin~airanityah
tathapyesa vidyesu bhuyah sa nityah17
The chapters of the work are:

The book in question which is written as a simple guide to Sanskrit

students is also well illustrative of the author's command of Sanskrit grammar.
On the other hand we have to pay our attention to his Laghu Samskrta
pravea written in 1926. This is also an important book for beginners to
improve their knowledge and also for school students. The work gives special
attention to cases or vibhakti-s. This topic how to use the cases in a sentences,
sandhi-s or euphonic combinations used in each occasion, the aspects of
adjectives and substantives in versification, some aspects of subjective and
objective syntax, general features of compounds, nominal derivatives and
verbal derivatives have been explained in this book. It is noteworthy that a new
method is introduced in this book to memorize 43 aphorisms on grammar. It
becomes apparent in his explanation of pronouns.
' ..
18
7. Rathmalane Sri Dharmarama :

Ven. Ratmalane r Dharmarama was a prime figure who made an

incomparable contribution to modern Sanskrit literature. He showed his
capability of using Sanskrit by composing an important poem which consists
of eight verses in Vasantatilaka meter on the occasion of his higher ordination
ceremony. The most prominent literary contribution of him is the critical
restoration of the Janakiharana epic poetry out of its paraphrase only. His
mastery of language was much more propagated when the original text of the
Janakiharana was discovered from India which was fully akin to the edition of
Ven. Ratmalane Sri Dharmarama.
Rajacarita and iksha sangraha are the well known literary works of
Ven. Dharmarama.
(a) Rajacarita
This is a very brief poem which was sent to the queen Victoria. It had
been paraphrased in both Sinhala and English. Three stanzas in Malati meter at
the beginning of the poem are particularly mellifluous. The following stanza,
first one of the poem, Would sullice to reveal his unique poetic skills.
Amurta rucirvan~a bhabhiromlanabhanivrd
viyati urpati bhes'a yatu victoriyakhya
ripusarasi jakanam canayamvanta nasam
sujana kumudebhedham kurvati bhati yan~i19
(b) iksa Sangraha

This is a well-known grammar book even today which is a summarized

version of the Sarasvata grammar. Typically, the use of a simple style is the
main reason for its popularity. There are 06 Adyayas (Chapters) of the work
which begins with a salutation to the Lord Buddha.
I chapter-

17 Lessons. Analysis of letters and combinations.

II chapter-

10 lessons. Cases

III chapter- 13 Lessons. Compounds

IV chapter- few essays
V chapter-

few confabulations

VI chapter- The Book ends with an analysis of many verbs

Here, he has offered a number of new examples of his own and
consequently this book has become much useful to study grammar easily.
8. Chaplain John Wilson Samarasinghe
John Wilson studied at Sri Sangharaja Pirivena in Kandy in 1918 and
obtained Master of Arts degree from the University of Culcutta. Sri Krista
Bhakti man~jari written by the chaplain Samarasinghe is honored as a unique,
and the only work of its kind.
The plot is novel because there was not any book written in Sanskrit
so far on Catholic religion. John Wilson explained with much respect the
resurrection of the Jesus and his ascendance to the holy status and the topics
of that ilk. The following statement of Rev. Labugama Lankananda reveals the
importance of that book.

I would like to say that the Bhakti Man~jari by the chaplain

Samarasinghe can be introduced to the Sanskrit poetical literature easily
although it is a booklet consisting of 200 verses because of its poetic merits
with the delicacy of words devoid of flaws such as apakrama etc.
The use of various meters also contributes to its aesthetic supremacy.
There are ten types of mettes; Pathyavaktra, tunaka, vasantatikaka, malati,
tanvi, mandkranta, Vamasthavilam, ardulavikriditam, citralekha and
sragdhara.
The content of the work can be give u as follows:
1-50 verses-

Analysis of divine element

51-58 verses -

Analysis of the objectives of Gods arrival

59-101 verses-

Description of the bloom of Jesus' life

102-103-

Analysis statues of God

104-132-

Descriptions of the last contributions of the Jesus Christ,

journey to Jerusulum, tent festival, healing the blind by
birth, a corrupted woman and journey to periya colony.

133-134-

The prominent prayer taught by God

135-161-

Explanations of incidents related to the life of Jesus, such

as healing a women possessed by a devil and a patient
suffered from dropsy, enliven dead Lasarus, requesting to
be chief disciples, little children, cashier called sakewus,
conspiracy of priests at Metani, the last supper, the

antagonist, the law of lords supper and being captured by

enemies.
162-188-

the kalvari hill, Crucifying, Placing the body in the cave,

going to paradise and resurrection, manifestation as a
living being.

189-200-

Ascending to heaven, Descending from heaven, the

author's prayer and wish.

muktim s'uddhim svabudhya nijikus'alataya pandita labdhukam

balye buddhirnanto jagati parimita papyakka aratitih
praptotah s'anti karta suramati baladovamsayat citta moham
devatma patu saranam narasudhiyo divya putra bhavantu20
Thus we can witness his faith. The following verse describing the
delicate body of the Jesus reveals the author's wonderful skills in poetry.
garbherasya s'ubhalaksana carugatram
satyam hi tat sakala manusadharmanistam
kivatavayan~phalasadhana tacchaviva
grastam supunya gunamaulikaras'mijala21

2.2.

Contribution of Other Sanskrit Scholars

The other scholars who contributed to the continuation of the campaign

of modern Sanskrit literature deserve mention here. Among them are

1. Prof. O.H. De A. Wijesekara
2. Prof. M.H.F. Jayasooriya
3. Prof. Jayadeva Tilakasiri
4. Prof. Vinayamoorti Siwasvami
Therefore, it is to be worth analyzing their roles in the area of modern
Sanskrit literature. In particular, they have played a major role in the modern
Sanskrit Studies in the Universities of Sri Lanka.
1. Prof.O.H. de A.Wijesekare
Born to parents, both of the teaching profession, O.H.de A. Wijesekera
or O.H. de Alwis, as he was then known, started his school career in a bilingual
school at Induwara. His father took a keen interest in educational activities and
was actively associated with the strongest welfare movement for teachers
organized at the time, serving as the Vice- President of the teachers
Association whose President was Sir Baron Jayatilleke and its Secretary,
Professor G.P. Malalasekara, the present Chairman of the National Council of
Higher Education.
The son did not remain long at Induwara as the father was transferred in
due course. He then spent a brief period at one of Galles leading schools, St.
Aloysius College, and later gained admission to Ananda College, Colombo,
where he received his entire school education. The loss of his father in his
teens was a severe blow, but under the guidance of his mother he and his
brothers successfully surmounted the difficulties of continuing their education

despite numerous hardships.

At Ananda, he came under some of the best teachers of the land,
displaying all-round ability in his studies. Mr. P.de S. Kularatne and Mr. G.
Weeramantry were Anandas outstanding teachers of Mathematics who were
moulding the careers of several of the present-day mathematicians of Ceylon.
Wijesekera, too, came under their spell and began to show great promise in the
subject throughout his school career. When he left the school, in 1927, after
obtaining a first division at the Examination, the lover for Mathematics was so
much fostered in him that he expected to specialize in it the University.
At the University College, however he was destined to take to a
different career. Dr. G.P. Malalaskera, who was then Head of the Department
of Sanskrit, Pali and Sinhalese, was searching for talented young men to train
them in various fields of Indological and Buddhist studies, which were
claiming for recognition in the University. At the same time Venerable
Rambukwelle Siddhrtha Mahthera, Senior Lecturer in the Department, was
inculcating in his pupils a love for indigenous literature and the culture of the
land.
The atmosphere of the home and the love of oriental learning which his
father instilled in him also had a bearing in his choice of subjects in the
University career. While studying at Ananda he had received the tutelage and
guidance of Venerable Ananda Maitreya Mahthera who taught him the first
lessons in Pali. Besides this, his association with the Venerable Telwatte
Amarawamsa Mahthera stimulated his interests further in the study of

Oriental language and Buddhism.

All these influences were extremely compelling and Dr. Malalasekera
was able to persuade him to take an interest in Pali studies in the University.
He specialized in Indo- Aryan Honours for the Degree and secured a First
Class being also placed first among all the candidates who sat for the London
University Examination in Arts, in 1932.
After winning the Government Scholarship on the results of the Final
Examination, he proceeded to the School of Oriental and African Studies, in
London, to pursue research studies in Pali. Under the guidance of Dr. Stede,
the co-author of the P.T.S. Dictionary, he worked on a thesis entitled The
Syntax of the Pali Nikayas, which earned for him the Ph.D. In London, he did
not confine himself to this special field of study but cultivated other academic
interests as well with great zest. He took to the study of Sanskrit and
Comparative Philology and Indian Philosophy, dipping also into Western
Philosophy for purposes of comparison- all these subjects showing an
important bearing in his research work. Specializing in Vedic and the
Upanishads, he obtained the Masters Degree, and the Diploma of the School
of Oriental Studies in Indian Philosophy.
He returned to Ceylon, in 1936, and was appointed as the Assistant
Lecturer in the Department of Sanskrit, Pali and Sinhalese where he found that
his specialized knowledge of all the three languages was a great asset not only
for his work in the Department but in guiding the students who wished to work
on research problems in various aspects of language and literature. This was

the most fruitful period of his career when he contributed in no small measure,
both by example and by guidance, to the stimulation of research in Indology
and Buddhism in the University among the many students who passed through
his hands. He began to contribute learned articles on Vedic and Buddhist topics
to the University OF Ceylon Review of which he was one of the earliest Editors
and also published papers in journals of international repute, being often
invited to do so. A large number of his pupils, who were fortunate enough to
receive his guidance in research, now either hold Chairs or senior positions in
the Faculties of Arts and Oriental Studies in the four Universities of Ceylon or
have acquitted themselves with distinction in many other walks of life. Even
those who were not inclined towards a purely academic career owe to him a
great deal for training them to shoulder positions of responsibility in the
administrative services of the country.
When Professor Malalasekera inaugurated a Diploma course for
Buddhist monks, called the Vidya Visarada Diploma, in the University of
Ceylon, in 1943, Dr. Wijesekera gave courses in Sinhalese in two important
subjects, viz., Comparative Philology and Indian Philosophy. At the invitation
of Sir Baron Jayatilleke, he also lectured in the Sinhala medium to postgraduate classes at the Vidyalankara Pirivena, Keleniya. His contribution to
such ventures is significant for two reasons, firstly, for the attempt made to
initiate learned Buddhist monks, steeped in traditional knowledge, into critical
and comparative studies of these subjects and secondly, as a pioneering effort
to teach these subjects at an advanced level in the Sinhala medium at the

University and outside.

He was also a keen student of music, who did not miss the opportunity
of learning more about the subject by discussing problems of music with the
acknowledged exponents of the art during his leisure. He developed a special
aptitude for classical Indian music whose theory he studied and contributed
articles on various musical topics to Sinhalese journals and weeklies. Another
of his cultural interests was Sinhala drama, which he avidly pursued from his
days at Ananda. At the school and even later at the University, he wrote a few
plays and produced them with acclaimed success.
When separate Departments of Sinhalese and Sanskrit were created in
1943. Dr. Wijesekera was appointed the Head of the Department of Sanskrit; a
position he held till the new Chair of Sanskrit was inaugurated and offered to
Professor Betty Heimann who had been one of Dr. Wijesekeras teachers at
London.
In 1948, he was appointed to the Chair of Sanskrit of the
University of Ceylon, in succession to Professor Betty Heimann, who held it
for four years since its inception. This period is noted for his increasing
participation in the academic and administrative activities of the University. He
served in practically ever University body and especially in the capacity of
Dean. He served as Dean of the Faculty of Oriental Studies from 1956 and as
Dean of the Faculty of Arts from 1963. In spite of these responsible official
duties he continued to contribute to international journals on various subjects
dealing with problems concerning Indian and Buddhist thought, and was also

invited to participate in Seminars and Conferences abroad. In 1959, he was

invited by the German Universities Association to deliver a series of lectures
on Indology and Buddhism which he undertook and spent several months in
Germany. The same year he had the distinction of delivering the annual
Joachim Wach Foundation Lecture on Comparative Religion at the University
of Pennsylvania to serve as a Guest Professor, lecturing on Indological
subjects. During the next year Dr. Wijesekera was invited by the Ministries of
Culture in India and Japan to lecture at Universities in those countries. In 1966,
he had the honour of being invited to be one of the six panel speakers at
the xth Conference of the International Congress for the History of
Religions held at Claremont, U.S.A. where he contributed a Paper on
Hinayana Buddhism. He spent one semester thereafter as Visiting
Fellow of Harvard University and during the next semester taught Buddhism at
Smith College, Northampton, Massachusetts.
In 1967, he resigned his post in the University of Ceylon to accept the
appointment as first Vice- Chancellor of the new University of Colombo but
resigned from the post after a short period owing to a crisis which arose as a
result of student agitation over the name and status of the University. In the
same year he was appointed Professor Emeritus of the University of Ceylon,
Peradeniya.
Professor Wijesekeras achievement as a scholar far outweighs all other
aspects of his career and it is in this respect that his contribution remains

distinctive. He has always maintained the balanced and critical outlook of a

scholar both in the lecture-room and outside. He is a recognized Indologist, one
of the few from Ceylon with an International reputation for his contributions to
Vedic studies and Buddhism. His research contributions, numbering over 50,
many reviews and numerous popular articles reflect the manner in which these
interests were matured through a period of several decades. They also show a
wide range of interests, covering literature, including drama, the fine arts,
music, linguistics, religion and philosophy, cultural anthropology and
sociology, whose study has imparted depth to his contributions on Indology, all
of which reflect an analytical mind as well as a gift for coordinating the data
gleaned from inter-related disciplines. One of the most important aspects of his
research methodology is, as he calls it, the socio-semantic approach to the
interpretation of problems connected with the study of Indology. He,
accordingly, resorts to the linguistic analysis of terms and concepts, guided
also by the socio-anthropological factors determining the genesis or evolution
of various aspects of ancient Indian culture.

Published works of A.Wijesekhara

Prof.A. Wijesekhara published research paper in several Research journals

and Felicilation volumes of Scholars.A brief account of his contribution in the

form of can be given these.
A. 1943

"The Philosophycal import of Vedic Yaksa and Pali Yakkha". University

of Ceylon Review. Vol.1, No.2, November 1943, pp.24-33.

B. 1944
"Upanishadic terms for sense- functions". University of Ceylon Review.
Vol.2, Nos.1 and 2, October 1944, pp. 14-24.
C. 1946
" Rgvedic river- goddesses and an Indus Valley seal". Dr. C. Kunhan
Raja Presentation Volume. A Volume of Indological Studies. Madras,
Adyar Library, 1946. pp. 428-441
D. 1947
" Rgvedic prototype of Nataraja ", The Calcutta Art Society Journal.
(Jublilee Number)
E.1948
Review of Lingendriya ha stri-purusayo, by rev. S.J.de S.
Weerasinghe, Colombo, 1947, University of Ceylon Review. Vol.6,
No.2, April 1948, p.132
F. 1949
" Rgvedic Bharata: a survival from Aryan prehistory". University of
Ceylon Review. Vol.7, No.3, July 1949, pp.151-161
" The Sanskrit drama" . The New Lanka. A quarterly review (Colombo).
Vol.1, No.1, October 1949, pp.50-55
G. 1950
" An aspect of Upanisadic Atman and Buddhist Anatta ". The SiddhaBharati or Rosary of Indology: presenting 108 original papers on

Indological subjects in honour of the 60th birthday of Dr. Siddheshwar

Varma; ed. By Vishva Bandhu. Hoshiarpur, V.V.R. Institute P & P.
Organisation, 1950, Pt.2, pp. 115-122
Review of The dance of Shiva; by A.K. Coomaraswamy. Bombay,
1948 reprint. New Lanka. Vol. 1, No.3, April 1950, 78-81
Review of Everyday life in ancient India; by Padmini Sengupta.
Bombay, 1950, University of Ceylon Review. Vol. 8, No. 4, October
1950, p. 277.

H.1951
" Sanskrit civilization among the ancient Sinhalese ". Ceylon Historical
Journal. Vol.1, No.1, July 1951, pp. 23-29.

" Sanskrit in the University ". University of Ceylon Review. Vol.9, No. 2,
April 1951, pp. 81-97.

Review of A Vedic reader for students; by A. A. Macdonell. (1917).

Madras, 1951 reprint. University of Ceylon Review. Vol. 9, No.4, October
1951, pp.282-3.
I. 1952

" The social play in Sanskrit" . New Lanka. Vol.3, No.4, July 1952, pp.767.

Review of Arthapada Sutra Pt. ; by P.V.Bapat. Santiniketan, 1951.

University of Ceylon Review. Vol. 10, No.1, January 1952, p.119.
J. 1954
"The

teaching

of

Sanskrit."

Proceedings

of

the

First

Sanskrit

Conference [January 1953]; ed. By Ananda W.P. Guruge and M.D.

Balasubrahmanyam. Jaffna. The North Ceylon Sanskrit Association, 1954,
pp.4-10.
" The value of Sanskrit studies ". Proceedings of the First Sanskrit
Conference [January 1953]; ed. By Ananda W.P. Guruge and M.D.
Balasubrahmaniyam, Jaffna, The North Ceylon Sanskrit Association, 1954,
pp. 14-25.
K. 1955
" Pali and Sanskrit in the Polonnaruwa period " . Vol. 4, Nos. 1-4, July
1954- April 1955, pp.91-97.
Review of The Sanskrit language; by T. Burrow. London, 1955.
University of Ceylon Review.Vol.14, Nos. 1&2, January-April 1956,
pp.80-1.
Review of Studies in Indian literary history2 Vols. & ; by P.K.
Gode. Bombay, 1953-4. University of Ceylon Review. Vol. 14, Nos.
3 & 4, July-October 1956, p.161.
L. 1960
" Pali and Sanskrit (literature in the Polonnaru period) ". University of
Ceylon History of Ceylon. Vol.1, Pt. 2, 1960, Bk.4, Ch.8, B, (b), pp.585-9.
Some pre-historic survivals in the Rgveda. Indologen-Tagung. Gottingen,
Vandenhoek and Ruprecht. 1960, pp.233-8.
M. 1968

 " Sanskrit- the language of Ayurveda ". Ayurveda Chakravarti Pandit

G.P. Wickramarachchi Felicitation Volume presented on the occasion of
his seventy fifth birthday (Gampaha) 1968.Ch.26, pp.173-6. Sinhalese
translation by Ven. Warakapola Chandima, Ch.52, pp. 397-400.
A socio-semantic analysis of Sanskrit Kalp -Annals of the Bhandarkar
Oriental Research Institute. Vols. 48 and 49 (Golden Jubilee Volume)
1968, pp.161-171.
N. 1969
" Language proficiency among scholars and literary activity in Pali and
Sanskrit ". Education in Ceylon (from the sixth century B.C. to the present
day). A Centenary Volume. Colombo, Ministry of Education & Cultural
Affairs, Ceylon, 1969, Pt. 1, Ch. 18, pp.185-192.
O. 1970
"The etymology and significance of Rgvedic". Proceeding of the Twentysixth International Congress of Orientalists. New Delhi, January 1964.
New Delhi, 1970.
" Ksatra-Dharm and Raja- Dharm ". Towards global sociology. Essays in
honour of Professor Kewal Molwani; ed. By G.C. Hallen and Rajeshwar
Prasad. Agra, Satish Book Enterprise, 1970, pp.70-87.
2. Prof. M.H.F. Jayasuriya
Mahabaduge Hiranya Fernando Jayasuriya is a well-known and much
respected scholar who has made a substantial contribution to Sanskrit Studies
in Sri Lanka in the past few decades. He is one of the many products of that

Sanskrit boom which took place in the mid- forties at the newly established
University of Ceylon.
Born in 1924, Jayasuriya had his early education at St. Thomas College
in Mt. Lavania. Half way through a promising career at that prestigious
school, and just when he was commencing the study of the Western Classics,
he was obliged to transfer to Ananda College in Colombo, in the mid- thirties.
Being the youngest grandson of the renowned Sinhala scholar, Gate Mudliyar
W.F. Gunawardhana, young Jayasuriyas mother wanted him to follow in the
footsteps of his illustrious grandpere, and Ananda College, which at that time
had acquired a reputation as a centre of excellence for Oriental Studies, was the
obvious choice. At Ananda College, Jayasuriya had no difficulty in adjusting
from the Western to the Eastern classics, excelling particularly in the study of
Pali, in which subject he carried away both the junior and the College From
Prizes, in the war years of 1940and 1941, respectively. When Sanskrit was first
taught as a subject for the Intermediate Examination in Arts of the University
of London, he took to it like a duck taking to water. His subjects at that
examination in 1942 were the four languages, Sanskrit, Pali, Sinhala and
English. While at Ananda, Jayasuriya distinguished himself also in Cricket; he
was the vice-captain of the under sixteen team in 1930.
At an open competitive examination conducted by the University of
Ceylon at its inception, in 1942, for the award of a scholarship to pursue the
study of Oriental languages, Jayasuriya was selected as the obvious choice. At
the University he read for the special degree in Sanskrit with Pali as the

subsidiary subject, and passed with first class honours in 1946, winning the
government scholarship for postgraduate studies abroad. Among his teachers at
the University were Professor Mlalasekara, Wijesekera and the newly arrived
Dr. Betty Heimann, who was the first occupant of the chair of Sanskrit at the
University, and Professor Jayadeva Tilakasiri, prior to his departure to London
for his doctoral studies. With the rapid progress and expansion of the faculty of
Oriental Studies in the mid forties, additional staff was needed and Jayasuriya
was appointed as an Assistant Lecturer in Sanskrit in 1947.
In 1948, the renowned French scholar of Indology Louis Renou,
Member de I Institute and Professor in the faculty of Letters of the University
of Paris, happened to visit Sri Lanka, and at the request of Prof. Heimann, he
willingly consented to take Jayasuriya under his wing and supervise his
postgraduate studies at the University of Paris. So it was that in the following
year, Jayasuriya, together with another young lecturer, Ananda Kulasuriya ,
broke with tradition, and skipping the School of Oriental and African Studies
of the University of London entered instead the hallowed portals of the famed
Sorbonne, the first ever Sri Lankans to register at the Institute of Indian
Civilization, there. At the request of Prof. Renou, who was himself an
acknowledged authority on Vedic studies and Sanskrit linguistics, Jayasuriya
opted to research an aspect of Vedic historical linguistics tracing the origins of
the bhsya tradition to as early as the period of the Brahman-s. His thesis
entitled Etudes Linguistiques surles Brahmana-s was successfully defended by
him before a jury comprising Profs. Louis Renou, Jean Filliozat and Oliver

Lacombe, and he was awarded, then and there, the doctorate of the University
with very honourable mention, the first Sri Lankan, in fact, to receive this
coveted degree in the field of Oriental Studies.
In the meantime, even before the Alliance Francaise had commenced its
activities in Colombo, Jayasuriya had obtained the Deploma de la Langue
Franoise, in 1950, at its headquarters, in Paris itself.
Returning to the University of Ceylon in 1951, Dr. Jayasuriya was
saddened to see that the allure of Sanskrit and allied studies had diminished
somewhat. The Ceylon Civil Service was still in existence, but the writing was
already on the wall. It was shortly replaced by the Ceylon Administrative
Service and that too gradually became defunct. These developments had an
adverse effect on the study of the Classics, be they Eastern or Western, at the
University. The transition from English to Sinhala as the medium of instruction
in tertiary education, paradoxically through it may seem, acted as a further
constraint on the teaching of teaching of Sanskrit and other humanities
subjects. Good informative books on these subjects in the Sinhala medium
were almost nonexistent. With a view to alleviating the plight of students, Dr.
Jayasuriya wrote and published through the Official Languages Department
Samskrta Sikasaka (A manual of Sanskrit) in two volumes. Mahbhrata
Pthivali (Selections from the Mahbhrata) is another of his books which
proved to be invaluable assets to students and teachers alike. They continue to
the present day to be prescribed texts for G.C.E. (A/L) students.
In more recent times, Dr. Jayasuriya has published Jetavanrma Gold

Plates and co-authored Manjusrivstuvidysastra. The former is an edition and

English translation of the seven gold plates containing a section of the
Pacavimsatisahasrika Prajpramit stra which were unearthed from the
ruins of the Jetavanrama in Anuradhapura, while the latter is an edition and
English translation of the monumental text of that name, also incorporating
critical studies by Prof. P.L.Prematilleke and Dr.Roland de Silva highlighting
its value as a unique source book of ancient and medieval Buddhist monastic
architecture in Sri Lanka.
Now in his retirement, Dr. Jayasuriya is engaged in the preparation of a
revised edition and English translation of another valuable Sri Lankan Silpa
text, the Vaijayantatantra, which provides a wealth of information on regarding
medieval Sinhala arts and crafts and the manufacture of jewellery.
While still at Peradeniya, Dr. Jayasuriya served in the court of the
combined campuses of Peradeniya and Colombo of the then University of
Ceylon, as an elected representative of University teachers. He succeeded the
late Prof. D. E. Hettiarachchi as the warden of the Arunachalam Hall of
Residence, and continued in that post for the record period of nine years. He
was the member of the Board of Residence and Discipline during the
troublesome time of the mid-sixties when student unrest was raising its ugly
head, culminating in the torching of the Vice-Chancellors Lodge. He also held
the honorary post of Chairman of the University Supply Organization, which
was set up by Sir Ivor Jennings to service the Halls of Residence and the
University community at large. Dr. Jayasuriyas standing and popularity

among his colleagues was such that he was elected by them to steer the affairs
of the University Teachers Association as its President. In addition to these
multifarious activities, he was the patron of the Buddhist Brotherhood of the
University throughout his tenure at Peradeniya. He was the patron of the
Buddhist Brotherhood of the University throughout his tenure at Peradeniya.
He was also a President of the University Faculty Club and a President of the
University Staff and Recreation Club, which he represented at Cricket, in InterClub tournaments.
In the course of his first sabbatical leave in Europe in 1958, Dr.
Jayasuriya represented the Teachers Association of the University of Ceylon
at the sessions of the International Association of University Professors and
Lecturers which was held in Brussels.
In 1969, Dr. Jayasuriya availed himself of his sabbatical leave for the
second time and for the next two years his services were enlisted by the
Australian National University in Canberra, as a visiting lecturer in its newly
established Department of South Asian and Buddhist Studies in the Asian
Studies Faculty, whose Dean at that time happened to be Prof. A.L. Basham,
the guide and mentor of generations of Sri Lankan students at the SOAS in
London. While in Canberra, Dr. Jayasuriya attended and read a paper at the
sessions of the International Congress of Orientalists which were held there in
1971. At the A.N.U. Dr. Jayasuriya also served as a sub- warden of the Bruce
Hall Residence. Perhaps his greatest achievement in Canberra was in the field
of sports. He represented the University on several occasions in Inter- club

Tennis competitions and helped his team to annex the title. He stunned many a
younger player when he reached the Open Tennis Singles Final of the
University in 1969, and again in the following year.
He returned to Sri Lanka in 1971, at a time when far-reaching and
radical changes in University education were being planned. He was caught up
in the process of relocation of Departments of study and as a result, in 1974,
after 27 continuous years of service to the University of Peradeniya, he was
obliged to transfer to the University of Kelaniya, which was being envisaged as
a Centre of Excellence for the Eastern Classics. At Kelaniya, he succeeded
Prof. S.B. Shastri as the Professor and Head of the Department of Sanskrit,
thus commencing a fresh tenure which continued up to his retirement in 1989.
Prof. Jayasuriya was no stranger at Kelaniya as several members of the
academic staff had been his pupils or colleagues at one time or the other.
While at Kelaniya, he did not confine himself to his academic duties
only. As the President of the University Teachers Association, he sat together
with colleagues from the other Universities in the Federation of University
Teachers mapping out strategies for improving the lot of University teachers.
He was invited by the Universitys Council to be the Chairman of the Sports
Advisory Board for several years in succession. He was also elected by the
Senate of the University to serve as its representative in the Council of the
University.
On his retirement from the University in 1989, after a long and
distinguished record of service spanning 42years the University of Kelaniya

conferred on him the title of Emeritus Professor of Sanskrit.

Prof. Jayasuriya has contributed numerous research articles to academic

Journals in Sri Lanka. These will be listed separately at the end of this
biographical sketch.
He has, in addition to his own original contributions to the advancement
of Sanskrit studies in Sri Lanka, also brought out new and revised editions of
almost all his grandfathers scholarly works, the last of them, the Mayra
Sandesa Vivarana, as recently as in March last year. Among the others are
Subhsita Varnan, Guttila Kvya Varnana, Kokila Sandesa Varnan, and the
Siddhnta Parksana. He has also rendered yeoman service to Sinhala
scholarship by translating into Sinhala and publishing two volumes on aspects
of Sinhala linguistics written by his grandfather, and which had not seen the
light of day in his time. These are Sinhala Vg Vidy Mladharma (1) Sabda
Vyutpatti Krama (Etymology) and (2) Sinhala Sabda Vibhgaya (phonology).
Pratidna Majari is a volume containing scholarly articles by reputed
academics in Sri Lanka, edited and published by Prof. Jayasuriya, to
commemorate the services rendered by his grandfather to the cause of Sinhala
scholarship.
This biographical sketch of Prof. Jayasuriya will not be complete if we
fail to mention another of his very proud achievements. He is a National
Veterans Tennis Singles and Doubles champion, having won the title on three
occasions in 1977, 81 and 1992. Apparently, he is a great believer in the truth

of the Latin adage, mens sana in corpre sano. (A healthy mind in a healthy
body).
Dr. Jayasuriya has been the President of the Dehiwela-Mt. Lavania
Cosmopolitan Sports Club, which has earned a reputation for itself as one of
the foremost Tennis playing Clubs in the Island, for several years running, and
was recently unanimously re-elected to that post.
Dr. Jayasuriya is loved very much by generations on his pupils for his
dedication as a teacher and his solicitous concern for their progress in
mastering a difficult subject. His greatest happiness is to see his pupils assume
positions of responsibility in the national life of the country, be it in the Public
service or in the Universities. Prof. Jayasuriya is modest to a fault. Perhaps it is
the sportsman in him which makes him the modest man he is. It is with much
reluctance that he finally consented to accept his gesture of felicitation from his
numerous colleagues and pupils, who are anxious to honour a Guru for whom
they have the highest regard and esteem.
We are glad that Prof. Jayasuriya in spite of failing health is still able to
continue his academic interests, and we look forward to seeing many more
important contributions from his pen.

This biographical sketch of Prf. Jayasuriya would be incomplete without

a reference to his wife Yasoma, who has assisted him in all his academic
activities and who has always been a source of strength to him. We take this
opportunity to wish him and his family good health and happiness for many

more years to come.

Books and Monographs of Prof. M.H.F.Jayasuriya:

Samskrata Siksaka Pt.1. Ps. 1-221. 1961. Department of Official
Languages
Samskrata Siksaka Pt.2. Ps. 1-292. 1971. Department of Official
Languages
Mahbhrata Pthvali (A Mahabharata Anthology), ps. 1-258. 1962.
Department of Official Languages.
Jethavanrma Gold Plates, ps. 1-65. A revised edition, transliteration in
Roman characters and English translation of a fragmentary Sri Lankan
recension of the Pacavimsati Prajpramit Stra. University of
Kelaniya, 1988.
Majusrivstuvidysstra- Sanskrit Treatise on Buddhist Monastic
Architecture, Edited and translated into English by Dr. M.H.F. Jayasuiya
with studies Leelananda Prematilleke and Roland Silvs.ps. 1-322.
Buddhist Zeylanica Series 1, published by the Archaeological Survey of
Sri Lanka and the Central Cultural Fund.1995.
Sinhala Vg Vidy Mladharma(1) sabda vyutpatti karma (Etymology).
Ps.1-298, 1973, M.D. Gunasena & Co.
Sinhala Vg Vidy Mladharma (2) Sinhala sabda vyutpatti karma
(phonology). Ps.1-97, 1990(in collaboration with W.S. Karunatilleke.
These last two works are edited from relevant sections from a hither to
unpublished manuscript on Sinhala Grammar written in English by the

late Gate Mudaliyar W.F. Gunawardhana. They are thus posthumous

publications complete with Indexes prepared by the editors.)
Pratidna Majari-Papers on Buddhism and Sri Lankan Studies in
commemoration of Gate Mudaliyar W.F. Gunawardhana, ps. 1-221, 1987,
Editor: Hiran Jayasuriya.
Revised editions of the following works of the late Gate Mudaliyar
W.F.Gunawardhana, which were long out of print:

Subhsita Varnan, ps. I-xviii, 1-34. 1945

Guttilakvya Varnan, ps. i- cxxxviii, 1-355

Siddhnta Pariksana, ps. i- 248. 1959

Kkila Sandesa Vivarana, ps. i-iv, 1-240.1996

Articles and Research Papers of Prof. M.H.F.Jayasuriya.

Linguistic Studies on the Brhmana-s, University of Ceylon Review, vol.

xi, Nos. 3&4
Some Vedic Verb Forms and their Variants in the Brhmana-s, University
of Ceylon Review, vol. xv, mpd 3&4
Pre-Yskan Vedic Achievements in Lexicography and Etymology,
Kalyni-Journal of Humanities and Social Sciences of the University of
Kelaniya, vols. Vii and viii 1988-1989
Some

observations

on

Visnus

Buddha

Avatra,

Silver

Jubilee

Commemoration volume of the University of Kelaniya, 1986

Two Chapters from the Vaijayanta Tantra, revised Sanskrit text in
Roman Script with English translation. Abhinandana, Papers in Indology,

Buddhism and Fine Arts: Felicitation Volume presented to Prof. Jayadeva

Tilakasiri,1991
A Note on Pali Abhinihra and Cognate Forms in the light of Buddhist
Hybrid Sanskrit Paper read at the sessions of the International Congress of
Orientalists held in Canberra, in 1970-71, Ajali (H.O.de A. Wijesekera
Felicitation Volume, 1970)
Anatta (No- Soul) and the Moral Problem, The Buddhist, Vesak Number,
1990
Mahyna and Theravda Views on Meat Eating. The Buddhist, Vesak
Number
The Buddha as a Saint in Early Christendom, The Buddhist, Vesak
Number

Bodhi Pj-Its Genesis and Growth- The Buddhist, Vesak Number, 1991
God Vishnus so-called Buddha Incarnation- The Buddhist, Vesak
Number, 1994

Good and Bad in Buddhist Perspective- The Buddhist, Vesak Number,

1995
Vaijayanta on the Hindu Samskra-s, being a revised edition and English
translation of Chapter vii of the Vaijayanta Tantra, Ven. Welivitiye Sorata
Commemoration Volume (to be published shortly)
When a Pope unknowingly made the Buddha a Saint, The Island, 15
Aug.1995
Random Verses from the Sanskrit- Journal of the Indological Society of
the University of Ceylon, 1957

The Oriental Renaissance and the French Romantics - Weekend Magazine,

Ceylon Daily News, 1956 and Daily News, July 13, 1989

The Migration of the Indian Fable- Precious seed scattered broadcast over
the World. Ceylon Daily News, Weekend Magazine, April 29, 1955

Who is Saint Joasaphat? The Buddha Jayanthi, July, 1955

That Pope was right- World of Buddhism, Vol, 10 Nos. 1&2, 1995

Nibbna or Sagga? - University Buddhist Annual, 1954

Hindu Varnadharma vis a vis Its Perennial Philosophy- Hindu Buddhist

Contrasts- Prof. Y. Karunadasa Felicitation Volume, 1997
Some Comments on a Recent Attempt to Rewrite the Early History of Sri
Lanka- Sri Saranankara Felicitation Volume,1988
3. Prof: Jayadeva Tilakasiri
Professor Jayadeva Tilakasiri is one of the foremost Indologists of Sri
Lanka. He held the chair in Sanskrit at the University of Peradeniya from 1968
to 1980. During his 36 year period of service at this university he also became
well known as a scholar and promoter of then traditional art of puppetry in Sri
Lanka.
Jayadeva Tilakasiri (formerly known by the name of P. de Costal) was
born in Galle in 1921, and had his early education at Mahinda College, Galle
from 1927 to 1938. It was at this school that he was introduced to the study of
Sanskrit and Pali by several learned Buddhist monks and Mr. U.G. Handy who
had a reputation as a brilliant teacher of Pali and Buddhism at Mahinda
College. It was the influence of these teachers that created an abiding interest

in the study of Sanskrit and allied subjects in young Tilakasiri, although the
first steps in the study of Sanskrit were taken by him quite early in life under
the paternal directive that he should daily learn a given number of stanzas from
the Sataka texts and thus imbibe their richness.
In 1939, Tilakasiri gained admission to the University College in
Colombo, which in a historic change in higher education in the island, was
transformed into the first independent University of Ceylon, in the year 1942.
Tilakasiri opted to study Sanskrit and Pali, which he did with great zest under
the guidance of teachers G.P. Malalasekara and in particular, O.H. de A
Wijesekera, who soon became his mentor and source of inspiration. Outside
the University a self- made classical Sanskrit scholar of Galle, Mr. H.A.
Wimalaratna, gave him a sound grounding in Sanskrit prosody and poetics as
well as in Paninian grammar.
Under the distinguished tutelage of Professor Wijesekera in the field of
Vedic and Classical Sanskrit, Tilakasiri passed out, in 1943, with the first batch
of Arts graduates of the University of Ceylon, securing First Class Honors, and
one year after, was appointed as an Assistant Lecturer in the newly created
Department of Sanskrit.
Before appointment to the University he had gained experience as a
teacher, first, at the Ananda Sastralaya, Matugama, for about six months and
then at St. Thomas College, Colombo, for another short spell. But by far the
most valued induction to lecturing was provided through the Degree classes at
Ananda College, which were efficiently organized by Mr. A.B. Perera its

Principal at the time.

The first Head of the Department of Sanskrit of the University of

Ceylon was Dr. Betty Heimann, well known for her comparative studies in
Indian and Western Philosophy. Her vibrant enthusiasm for Sanskrit was
infectious and attracted some of the best students of the University to the study
of the subject. On her advice, Tilakasiri proceeded to England to read for the
Ph.D. degree at the School of Oriental and African Studies of the University of
London. The subject of his research, Kalidasas Imagery and the Theory of
Poetics was one that had great relevance to Sinhala Classical Poetry much of
which is strongly influenced by Sanskrit literary conventions as well as by the
example of the leading practitioners of the art in Sanskrit.
With a view to securing a wider access to the writings and researches of
French and German Indologists in his post-graduate studies, he commenced the
study of French and German at the University of Ceylon in the classes of Rev.
Canon Lucien Jansz , the brilliant Visiting Lecturer in (several) Modern
Languages. It was the effective comparative method of teaching which Rev.
Jansz innovated that made him, like many other University teachers, take an
abiding interest in gaining proficiency in these two languages.
At the SOAS, Tilakasiri worked under the exacting supervision of
Professor John Brough and Mr. C.A. Rylands, who guided his studies in
Literary Criticism, a subject which was not within the usual field of research in
the School. During this period Tilakasiri read widely on aspects of classical

and modern Literary Criticism and also followed lectures in various institutes
on Aesthetics, Comparative Literature and Appreciation of Art and Painting.
Whist being engaged in his doctoral research, Tilakasiri made it a point to gain
an understanding of educational puppetry through association with one of its
founder-promoters, Mr. A.R. Philpott. Quite by coincidence he came into
contact with the London Educational Puppetry Association which was situated
close to the SOAS. He attended its workshop and classes and this exerted a
strong influence on him when he started experimental work with the traditional
forms of puppetry in Sri Lanka with a view to developing new methods of
entertainment and education through this medium.
After completing his doctoral research he returned to his teaching post
in the University of Ceylon and worked enthusiastically to create an awareness
of the fundamental concepts of Sanskrit literary theory. In his research and
publications he attempted to assess the significance of these concepts.
Particularly important in this regard are his three Sinhala works on Sanskrit
Literature: Vedic Literature, Classical Sanskrit Literature and The Sanskrit
Drama, published by the Associated Newspapers of Ceylon Ltd., Colombo.
The fourth work of this series, entitled Sanskrit Poetics, awaits publication.
Dr. Tilakasiri served the Department of Sanskrit as Lecturer until the
resignation of Prof. O.H. de A. Wijesekara whom he then succeeded as Head
of the Department. He was appointed to the post of Professor of Sanskrit in
1968. He was elected as a member of the Consultative Committee of the
International Association of Sanskrit Studies where he served for six years

(1975-1981) and participated in the sessions of the Association, held in Paris

(1977) and Weimar (1979). He travelled widely in Europe, Asia and in
particular in India, attending seminars, reading papers and lecturing at various
Universities and other institutes of higher education.
He served as a member of the Senate and Higher Degrees Committee
of Peradeniya University for several years and as Dean of the Faculty of
Arts during 1974-75. In his capacity as Dean he was also saddled with
the responsibility of acting as Head of the Sub-department of English and
the Sociology Department. During an unsettled period of the Universitys
administration, he was requested by the President of the campus to act for him
on numerous occasions. During the changes consequent to the setting up of
a single University of Sri Lanka with several campuses and the subsequent
abolition of the Department of Sanskrit-a chaotic period in the Universitys
history he was in charge of the Department of Cultural Studies for several
years and, later, also of the Department of Buddhist Studies. He opted for
voluntary retirement under the new University Act, in 1981.
Although he retired from active teaching he continued contributing to
journals abroad, and also devoted his time to the revision of his Ph.D.
Thesis Kalidasas Imagery and the Theory of Poetics which was published, in
1988, by Navrang, the Indian publishers. In 1983-84, he served as Editor of the
Quarterly of the Cultural Triangle Project, which published reports of Projects
and other articles of archaeological interest.
An important facet of Tilakasiris career is his close connection with

traditional and modern puppetry in Sri Lanka. His interest in this art goes back
to his association with the annual folk dance festivals held in Ambalangoda
and his participation in the activities of the Folklore Society, set up in Colombo
by Prof. Sarachchandra and colleagues for the purpose of introducing forms of
folk drama to University audiences. From then on he became deeply devoted to
the upliftment f traditional puppetry in Sri Lanka and has been conducting
workshops and seminars, producing puppet plays and organizing exhibitions.
He has also lectured on the subject, participated in international exhibitions and
conferences and written on the puppet theatre of Sri Lanka and Asia. His major
work, The Puppet Theatre of Asia, was the result of research and a survey he
undertook on a Rockefeller Foundation Grant, in 1960.
Prof. Tilakasiri has been Sri Lankas representative in UNIMA, the
International Union of Puppeteers. I n this capacity, he attended its World
Festivals and Council Sessions. In 1988, he led a puppet troupe from Sri
Lanka, Sri Anura of Ambalangoda, to the World Festival which gave
performances of traditional Sri Lankan puppetry in a number of Japanese
cities. He was also invited to take a troupe for performances in Taiwan, in July
1990, for the Asia-Pacific Puppet Theatre Festival. Quite recently, he was
invited by the Indian Council of Cultural Relations to lead the same troupe for
performances at the International Festival of Puppetry, held in New Delhi and
several other cities of India. Prof. Tilakasiri cherishes the experience he has
gained from these many visits to other countries with traditional Sri Lankan
puppeteers.

One of Professor Tilakasiris most rewarding experiences was his effort

to introduce the new medium of hand and glove puppetry. In this he received
enthusiastic support from the band of university students of Peradeniya who
formed under his guidance, the University Puppetry Society in the 1970s.
These students devotedly took part in the entire operation from making puppets
and preparing sets to the finished performance before audiences at the
University as well as the schools and Training Colleges in the Kandy area. It
was an excellent example of developing staff-student relations through
meaningful extra-curricular activities.
Prof. Tilakasiri has also been responsible for the establishment of the Sri
Lanka National Puppetry Association of which he is the President. It has
always been his aim to improve the standard of puppetry in Sri Lanka and help
to make it an important medium of education and entertainment as in many
developed countries, by encouraging youth to take to it.
He had also shown interest in the introduction of Fine Arts to the
Universities curriculum. When the opportunity for this presented itself, he
himself was asked to be in charge of the courses, inaugurated at the University
of Peradeniya nearly 15 years ago. (These courses are now conducted at
Kelaniya University.) Since then he has not failed to maintain his academic
interest in the Arts and Crafts of Sri Lanka. In addition to what he has already
written in this field of studies, he is now working on a book on the Handicrafts
of Sri Lanka.
Considering the service that Prof. Tilakasiri has rendered to the

upliftment of traditional arts it is indeed appropriate that the Ministry of Rural

Industrial Development should have appointment him as the Chairman of the
National Crafts Council, in 1987. In this capacity, he has completed among
other tasks, the compilation of a Bibliography of the Handicrafts of Sri Lanka
(1988) and a Craft Directory (of Sri Lankan craftsmen engaged in the various
handicrafts).He is now engaged in a study of Traditional Craft Villages and
Craftsmen Families on a grant from the Natural Resources, Energy and
Science Authority of Sri Lanka (NARESA).
His wife, Srimathi, has been assisting him in all his activities at the
Universities, and especially in his work, related to puppetry which has been
conductive to his extremely amicable social relations with students. They have
two sons, the elder, a Mechanical Engineer who graduated from the Peradeniya
University and secured the M.Sc. (London) Ph.D. (Swansea), now at Frode
England, working as a Research Officer and the younger, an Executive at
Molarens Shipping Co., Colombo.
Prof. Tilakasiri and his family have endeared themselves to
students and colleagues and it is in recognition of his contributions in many
fields, as a scholar, researcher and educator and as a token of gratitude that we
pay tribute to him in the form of this Felicitation Volume which is presented to
him on his 70th birthday. We wish him and his family health and happiness in
the years to come.

 Contributions of journals and newspaper articles of Prof. Jayadeva

Tilakasiri.
1950
Lets Review the Art of Puppetry in Ceylon. Ceylon Observer, Sunday
edn.Feb.26, 1950.
Puppets in Ceylon, PUPPET Post, London. Quarterly Journal of the
Educational Puppetry Assn. Winter 1950/1, pp 12-13.
1952
The Mahinda College Magazine, Diamond Jubilee No. (Galle) Vol. .
No.1 March1952, pp 15-17.
Imagery in Sanskrit Kavya. University of Ceylon Review. Vol. x. No. 2,
March 1952, pp. 156-177.
1953

A Vanishing Art- Rukada Ceylon Today, No. 1953, pp. 11-16.

1955

Puppetry in Ceylon, Eastern World, March 1955, pp. 39-41.

Technical and Aesthetic Theories of Poetry in Sanskrit, University of

Ceylon Review. Vol. x, No. 4 October 1955, pp. 167-176
1960

Puppet Theatre of Indonesia . Ceylon Daily News. July 14, 1960.

Puppet Theatre of Indonesia . Ceylon Daily News. July 15, 1960.

Puppetry on the Decline in Asia. Ceylon Daily News. July 22, 1960.

Puppetry Theatre of Japan () Traditional Puppetry, Ceylon Daily

News. Aug. 1960.
Puppet Theatre of Japan () Modern Puppetry. Ceylon Daily News.
Aug. 1960.
Dances of Java and Bali. Ceylon Daily News, August 11, 1960. (A series
of articles published by special request and based on a study tour of Asian
countries).
1961

Puppetry in Ceylon. Dept Cultural Affairs, Colombo 1st edn. 1961, 17 p.

1962
Educational Puppetry in Japan. Journal of the National Education Society,
Vol. x. No. 1 March 1962, pp. 16-18.
1964
The Peoples Show with a Touch of Magic. Ceylon Observer Pictorial,
1964, 8p.
1967
Abinavagupta as Critic and Commentator (An Assessment) Annals of the
Bhandarkar Oriental Research Institute. Poona, Vol xL. 1967, pp 110.
1969

 Fun for the Family with Marionettes, CEYLON, Quarterly, July 1969, pp.
48-52.
1970
ANJALI- O.H. de A. Wijesekara Felicitation Volume. Colombo, 1970, 191
p. ed. J. Tilakasiri.

Image and Symbol in Sanskrit Poetry. Anjali, Colombo 1970, pp. 185-192.
The Puppet Theatre of Asia (Illustrated). Dept of Cultural Affairs
Colombo. 1970, 166 p.

1971
Ramayana in Ceylon, Prachi Darshan, Ramayana in Asia Number,
Lucknow, January 1971, pp. 61-63.
Imagery in Vedic Mythology Archive Orientalni Prague 39 (1971) pp. 7683.
1972
Ramayana in Sinhala literature and its Folk Version, Ramayana
Conference Papers. New Delhi 1972, 15p.

Sanskrit Studies in Ceylon, Cultural Forum. Sanskrit Studies Abroad, New

Delhi. October 1972, pp.19-24.

1973

The Puppet Show. Arts of Asia.Vol 3. No. 1 Hong Kong 1973, pp.37-41.

The Role of Ramayana and the Mahabharata in the Puppet Theatre of

Asia. Studies in Indo-Asian Art and Culture. Vol. 2. New Delhi, 1973,
pp.231-238.

1974
Ivory Carving in Sri Lanka. Arts of Asia. Vol.4, Hong Kong, 1974.pp.4246.
Comic Characters in the Asian Shadow Play. Traditional Drama and
Music of S.E. Asia. Kuala Lumpur, 1974, ed. M.T. Osman 8p.

1975
Kalidasa and the Dhvani Theory, Dr. V. Raghavan Felicitation Volume,
Article 43, Motilal Bonarsi Das, Delhi 1975, 437-440.
1976

Puppetry in Sri Lanka. Dept. of Cultural Affairs ,revised 2nd edn. Colombo.
1976,29 p. illus. xvii p.

1978
Religious

Elements

in

Sanskrit

Poetical

Technique.

Indologica

Taurinensia, Vol. vi. Torino, 1978, pp. 313-323.

Kalidasas Poetic Art and Erotic Traits. Annals of the Bhandakar Oriental
Research Institute. Diamond Jubilee Number, Poona, 1978, pp. 365-374.
1979
The Present Situation of Puppetry in Sri Lanka. Puppetry in Asia Pacific
Area. Int. Puppetry Fest, Com, Tokyo, 1979, p.47-49.
1980
The Last of Sri Lankan Puppets, Puppet Theatre Number, Asian Culture,
Tokyo, August, 1980. No 27, pp. 22-24.

1981
Images of Witn and Humour in Kalidasas and Sudrakas Dramas Ind.
Taur. Vol. vii- ix. Torino, 1981, pp. 313-323.
1983
(Editor) Quarterly, Sri Lanka/ UNESCO Cultural Triangle Journal,
Colombo. Vol.1. Dec. 1983, 28p.
1984
Quarterly, Sri Lanka/ UNESCO Cultural Triangle Journal, Colombo.
Vol.ii. No.1.March 1984, 40p.

Quarterly, Vol. ii. No.2. June 1984, 32p.

Quarterly, Vol. ii. No.3. Sep.1984, 28p.

Quarterly, Vol. ii. No.4. Dec.1984, 28p.

1986
The Influence of Sanskrit Poetical Motifs and Techniques on Sinhalese
Poetry. Sanskrit and World Culture. Berlin, 1986, SCHR, OR. 18 pp. 136142.
1987
Handicrafts of Sri Lanka. Economic Review. Colombo, Vol. 13. No.7.
October 1987, pp.4-7.
Swabhasa and its Debt to Sanskrit. Pratidana Manjari, Papers on
Buddhism and Sri Lankan Studies- Commemoration of Gate Mud. F.
Gunawardhana ed. M. H. F. Jayasuriya, Dehiwala1987, pp. 99-103.
1988

 A Bibliography of the Handicrafts of Sri Lanka. National Crafts Council,

Colombo, July, 1988, 43p.
Kalidasas Imagery and the Theory of Poetics.NAVRANG, New
Delhi,October, 1988, 214 p.

1990

Crafts Directory (Typescript) National Crafts Council, Colombo, 1990.

Part - Brass Crafts (Casting and Carving) 79p,

Part - Woodwork (Sculpture and Carving) 72p.

Part - Rush, Ruffia, Palmleaf, Cane, Reed, Bamboo, Coir, Fibre

products. 57p

Part - Poetry and Ceramic ware. 47p.

Part - Leather, Animal-based products, Coconut- based products, Soft

Toys, Paper pulp crafts, Lacework, Embroidery, Miscellaneous. 46p
Religion, Language and Politics in The Development of Higher Education
in Sri Lanka (1940-1990), Inaugural O.H.de A. Wijesekera Memorial
Lecture Colombo, 1990, 15p.

In the press

Poetry, Fine Arts and Erotic Theory. Lex et Litteras. Felicitation Volume in
honour of Prof. Oscar Botto (Torino).

Lanka- Introducing Sri Lankas Crafts. CRAFT INTERNATIONAL. New

York.
4. Vinayakamoorthy Sivasamy

B.A.Hons.(London),B.A.,M.A.(Ceylon)

Born 16-September-1933,Pungudutivu.

(a) Primary and Secondary Education

American Ceylon Mission Tamil Mixed School

Irupiddy,(1938-1944)- - - Pungudutivus

Sri Suppiraaniya Vidyasalai (1945) Pungudutivu

Government Junior School (1946-1949) Pungudutivu

Jaffna College, Vaddukkodai (1950-1954)

Won Prize for Sanskrit (1950-1954)

Won Prize for History (1951)

Won Prize for Tamil (1953-1954)

Direct Admission to the University of Ceylon (1955)

University Education

University of Ceylon, Peradeniya (1955-1958)

Offered Sanskrit, Tamil and History for the General Arts Qualifying and
the General Degree courses, Obtained B in all subjects in the G.A.Q
Examination and passed the General Arts Degree (B.A) Examination in
1958.
University of London

B.A.(Sanskrit) Honours Second Class (Upper Devision), 1961. Offered Pali

as an Optional Subject and History of India to A.D. 1000 as Special subject,
in addition to the Main Subject (Sanskrit).

University of Ceylon, Peradeniya

M.A.Sanskrit 1969. Title of the dissertation. A Study of the Sanskrit
Inscriptional Prasastis in India up to the end of the Fifth Century A.D.

(b) Appointment
Undergraduate Department , Jaffna College, Vaddukkodai:
Lecturer in Tamil, Sanskrit and History for students preparing for the
External Degree Examination of the University of Ceylon.

(June 1958-June 1966-August 1974)

University of Ceylon, Peradeniya

Assistant Lecturer in History on a Special contact (15th June 1962December 1965)

Jaffna Campus of the University of Sri Lanka

(September 1974-December 1978)

University of Jaffna (January 1979 to date)

Lecturer (Grade ) in History, September 1974-August 1975.

Lecturer (Grade ) in Sanskrit, September 1975-August 1980.

Lecturer (Grade ) in Sanskrit, September 1980-19th May 1989.

Associate Professor (on merit), 20th May 989 to date.

Lecturer-in Charge, Department of Sanskrit, February 1976-December

1978.

Head, Department of Sanskrit, January 1979 to date.

Acting Head, Department of Fine Arts, October 1987-1991.

(c) Other Activities

A member of the Editorial Board of the Ilayiru (Young Idea),A
student magazine published by Jaffna College, Vaddukkodai,(1953-1954).

Founder Secretary of the Jaffna Archaeological Society (1971-1980).

Joint Editor of Prvakal, A publication of the Jaffna Archaeological

Society.
Founder Secretary, Jaffna Campus Co-Operative Printing and Publishing
Society Ltd.(1976-1979).
Secretary, Library Committee of the Academic Committee of the Faculty
of Humanities,Jaffna Campus (1975-1978).

A member, Board of Studies, Ramanathan Academy of Fine Arts.

Editor, The Sri Lanka Journal of South Asian Studies, the English Journal
of the Faculty of Arts, University of Jaffna.

A member of the Senate, the Jaffna Campus of the University of Sri Lanka:
Later the University of Jaffna (1976-to date).

A member of some Selection Boards including the board for the selection
of students for the Diploma and Degree Courses in Music and Dance
(1980, 1982 to date).

An Examiner for the G.C.E. (A/L) Examination, History (1963-1965).

An Examiner for the G.C.E. (A/L) Examination, Sanskrit and Hindu

Civilization (1975-1979).
A Chief Examiner for the G.C.E. (A/L) Examination, Hindu Civilization
(1980-1982).

A Supervisor / Examiner for Sanskrit, Hindu Civilization, History and Fine

Arts, M.A. / M. Phil. Degree dissertations, University of Jaffna.

Secretary, Evelyn Rutnam Institute for Intercultural Studies, Campus Lane,

Thirunelvely (1990-1992).

A Vice- President, Hindu Congress, Jaffna (1991-1992).

A member of the sub-committee which prepared a report on the Ramanathan

Academy of Fine Arts.

2.3. Other Scholars :

However, it must be emphasized that, when considering the modern
Sanskrit studies in Sri Lanka, our attention must be paid to many scholars who
had also played a major role, except the abovementioned. So, it is better to
discuss about them and their contribution into some extent.
Prof. Shanti Bhikshu Shastri is also a scholar who had contributed
to Sanskrit studies in Sri Lanka. He is an Indian scholar who wrote a poem
named Sri Dharmarama atakam and it was brought out on the journal
named Sri Dharmarama Sahityakaya edited by the Vidyalankara Pirivena
and published in 1961. He described the qualities and noble traits of Ven.
Dharmarama in a touching language.
Further the poem titled mitra samprapti written be Ven. Madupitiye Sri
Medhannda to admire his friend Ven. Candamuni is also a commendable work
published in the ri Candamuni Airlekhana journal.
Ven. Balangoda Anandamaitreya can be introduced as a superior scholar

who had played a great role after his teaching career as a Sanskrit preceptor
in school after 1950, to develop the Sanskrit education. He has published "
Samskrta ikaka" series for beginners to become fluent in Sanskrit.
Moreover, the professors spread throughout the country congregated to
the University of Kelaniya as a result of the educational reformation in 1972.
Among them, the professor W. S. Karunaratna, the head of the Department
of Linguistics, published by using his knowledge of linguistics, the work
titled Subharati alias " Samskrta Bhasa praveaya " for the convenience of
beginners. Thus, it was a truly significant support for Sanskrit students because
it had followed modern methodology of language studies. The 10 lessons in the
book have been arranged in the following way.
Fundamental readings
Adjoining grammar
Extra readings
Exercises
Illustrations have been provided from famous Sanskrit literary works.
Sinhala as well as Devanagari characters have been used where necessary so
that beginners can understand them easily.
The poem named Simhalanam sambhawah written by Nagoda
Ariyadasa senevivatne is also an outstanding in modern Sanskrit literature.
Very useful is the description of the origin of Sinhala race for researcher
studying the history of Sri Lanka. The use of a simple style is exemplified in
the following verse.

purabhut simhakalpayam rajadhanyam mahadhanamh

simhalakhyah sarthavah sa dharmiko gunavan sushi22
There is a work called " Vaidyottamsa " written by J.S. Rajasundara in
1919 with 48 sections and 401 verses. It is a work on Ayurveda.First verse of
this book versified in Sragdhara meter itself reveals the inspiration of the poet.
samsararkatipras'amana catussatyadharmansadhabhir
bharta karta tribhavabhavanam niravaneyo munindah
tatva to srighanadaharam rogahrdyogoratnair
vaidyittamsah sratisu bhisajam bhrajatam matkatoyam23
(Meaning : The lord Buddha, the liberator of three worlds cures the decease
named cycle of rebirth with medicine named four noble truths. May this
Vaidyottamsa which has been written by me after salutation to all doctors be a
light to all who are very keen on the principles and practices of medicine.)

2.4.

Translations of Works on Poetics:

When analyzing in depth the modern Sanskrit literature in Sri Lanka,

unforgettably significant are the literary works written by modern critics.

Moreover, many paraphrases of ancient Sanskrit literary works on poetics
should also be given attention. And we have to discuss them even in a nutshell
because they also assisted to propagate Sanskrit in Sri Lanka.
1. Kavyadarsa of Dandin
It is possible to say that the criticism of Sinhala literature is based on
the critical theories of Sanskrit literature. The translations of a few literary
works on poetics in Sanskrit have been published during the last three decades.
Among Sanskrit

works on poetics Dandis Kavyadara has influenced

on Sinhala poetics to a great extent from the past. In the 10th century it was
translated into Sinhala as Siyabaslakara. Also in the first half of the 20th

century a few translations were published. The translation of the Kavyadara

printed at Lankabhinava printers in Colombo by an author called K. D. W.
Dharmasena in 1906 may be the first Sinhala translation of a Sanskrit work on
poetics.
2. Vamana's Kavyalankara Sutravurthi
ri

Vamana's

was an other

Kavyalakara

Sutra

Vrttiya

(1966,

Colombo)

translation of the first three chapters (Adhikarans) of the

Kavyalankarasutravrtti by Vamana which is a prominent work of Kavyalankara

Sutravrutti on poetics in Sanskrit. On the other hand, it is replete with a long
prologue and an analysis of the history of Sanskrit poetic criticism.
3. Dhvanyaloka
Further, the Dhvanyalokavivaranaya' by G. S. B. Senanayaka is the
rendering of the Dhvanyaloka of Anandavardhana which is regarded to be the
main source of the Dhvanivada. This work with suitable illustrations for the
vtti has been published in 1969. The Sanskrit text (Krik) of the Dhvanyaloka
is also given in this book as a supplement. And the author has discussed
aestheticism, literary criticism, excerpts from novels and poems in the preface.
4. Bhamaha's Kavyalankara
It is believed that the Alankaravda was founded as a theory of literary
criticism by Bhamaha. Ven.Pandit Thalakiriyagama Dharmakirti
has published Bharatiya kavya vicaraya I in 1969 which is a
Sinhala translation of the first four chapter of Bhamahas work

named Kavyalanakara.
The Natyas'astra of Bharata is the book which marks the origination
of Sanskrit poetical criticism and expounds the 'rasasutra' as a
theory. Dr. Sucarita Gamlat has done a work (published in 1970)
named Natya Shastraye rasavadaya by discussing the 6th and 7th
chapters of Natyaastra of Bharata. Author's another work, Samskrta
Naya astraya ha Abhijn~ana akuntal also interprets the the Rasa
theory from the standpoint of the classical Indian literary criticism.
Further, Dr.Walter Marasinghe began to translate Bharatas whole
Natyaastraya into Sinhala and the first volume thereof was published
in 1994. Samskrta kavya vicaraye Muladharma (published in 1967)
done by Dr. G. Hemapala Wijewardhana interprets the Sanskrit criticism
simply so that beginners can understand easily.
However, There are several works in Sri Lanka in Sinhalease language.
Which analyse the concept of poetics like Rasa etc. The few works may be
given here.

Kavya vicara Gavesana (1967)

Dr.G. Hemapala Wijewardhana

Rasavada vivaranaya (1974)

Dr. Sucharita Gamlath

Samskrta kavya ha Natya(1980)

Dr. Ananda Guruge

Samskrta Sahityaya (1955)

G. S. B. Senanayaka

Samskrta Sahityaya (1952)

Galgamuwe Somarama

A History of Sanskrit literature (1965)

A. B. Keith (Sinhala transation

by G.S.B.Senanayaka)

2.5. Publishers of Sanskrit Works :

Discussing furthermore the modern Sanskrit literature, it must be said
that there are many paraphrases and glosses to Sanskrit works emerged in Sri
Lanka. Expecting a literary progress, each competitive publisher has actively
involved in publishing more works. Among them, the following governmental
and non-governmental publishers can be listed as main publishers.
Department of Official Languages, Colombo
Oriental Society, Ministry of Education
Isurupaya, Battaramulla
Buddhist Cultural Center, Nedimala, Dehiwala
Department of Cultural Affairs, Colombo

 S. Godage and brother, 661,Maradana,Colombo 10

Ratna book publishers, 513,Maradana rd, Colombo 10
Samayawardhana bookshop, 61, Maradana,Colombo 10
Modern books company, Highlevel Rd, Nugegoda.
Sooriya Publishers, Maradana, Colombo 10
Vidyatilaka printers, Kelaniya
The abovementioned information illustrates the enthusiasm of the
scholars and students of modern Sanskrit Studies in Sri Lanka.
When we consider the Sanskrit education in Sri Lanka at present it is
apparent that it is satisfactorily progressing. The pirivena unit of the Ministry
of education plays a major role and publishes a pirivena series edited by an
editorial board for the benefits of students.
Further it is admirable that printing and publishing of the essential
Sanskrit books are done by the Department of official languages and the
Department of cultural affairs.
On the other hand the service of the Oriental society attached to the
ministry of education must be mentioned here. The government also plays a
leading role to promote Sanskrit studies at present by arranging examinations
for the degree programs.
It must be emphasized that there are good opportunities in the
universities for students to learn Sanskrit as a main discipline. Most of the
universities in Sri Lanka offer Sanskrit as a subject of their undergraduate and
postgraduate programs and there are even separated departments for Sanskrit

studies in some universities. There are various societies related to indology in

those universities who publish different books and journals and organize
seminars and workshops.
And we can witness substantial library facilities for the researchers and
student on Indology. According to the aforementioned information, we can
assume the condition of Sanskrit education in Sri Lanka.

REFERENCES
1. Silakkhanda thero Dodanduwe,Saddharma makaranda,1-1
2. Silakkhanda thero Dodanduwe,Rajasekhara Prasasthi,1-1
3. Piyatissa thero Vidurupola,Bhakti Panchasikha,1-1
4. Ibid 2-14
5. Piyatissa thero Vidurupola,Gautamastaka 1-1
6. Gnanasiha thero Henpitagedara,Samanthakuta kavyam,1-1
7. Ibid 8-2
8. Ibid 8-40
9. Piyaratana Thero Kekunawela, Padya Chintamani Mahakavyam,13-77
10. Ibid 12-61
11. Gnanesvara Thero, Davuldena Yatodhutam 122
12. Ibid 221
13. Gnanesvara Thero, Davuldena ,Marangana Vijay am,15
14. Gnanesvara Thero, Davuldena,Vairagya Chinta,96
15. Gnanesvara Thero, Davuldena, Svanastava Kavyam,1-3
16. Ibid 51
17. Ratanasara thero Kahave,Sanskrit Pravesha,4
18. Ratanasara thero Kahave,Laghu pravesha
19. Dharmara thero Ratmalane,Rajacharitha,1-1
20. Jhon Vilsion Samarasingha,Sri Kristabhakthi Manjari,200
21. Ibid 63
22. Ariyadasa Seneviratne,Sinhalanam sambhavakh,1-1
23. Rajasundara J.S.Vaiddyottansa,1-1