SUGGESTIONS OF ACTION TO PROMOTE AND DEVELOP SANSKRIT

STUDIES IN SRI LANKA

Presently, there is a teacher-centered education in the teaching of

Sanskrit. This teacher-centered system needs to be departed from in favor of
a student-centered strategy. Further, the old-time methodology of teaching
should be done away with and a new methodology should be devised to
meet the demands of present world conditions. Presently, most people who
learn foreign languages do not attend schools or training classes. They learn
numerous languages through the internet. Similarly, we need to make use of
the internet in the study of Sanskrit. Thereby, we could promote Sanskrit to a
very high standard.
Through information technology, we have the opportunity to learn what
is happening daily around the world. It appears there is no one in Sri Lanka
who accesses the television and radio channels. It would be opportune to
televise and broadcast information about Sanskrit language and literature in the
two available channels of communication using interesting episodes of the
language, news reports, teledramas, and films that also use Sinhala and Tamil
mediums. We could quote the telecast of mega serials of Ramayana and
Mahabharata in the 1990s as successes that became very popular. How many
people knew that the characters they adored in these tele serials were
characters of Sanskrit epics? Many did not. Epics and their literature should
be transmitted to the people. Although Sanskrit transmission channels of India
are connected with Sri Lankan channels, today that is no longer in existence.43
If these channels are reconnected, the love for Sanskrit language could be re-

established.
The privately owned print media of Sri Lanka should cover the
contemporary events, news reports, newspapers, journals, etc. in Sanskrit.
Presently, a few journals are issued annually by the Oriental Languages
Society44 and the Government Examination Department. These issues should
be further developed.

Additionally, national universities and educational

institutions with Sanskrit departments should issue literary journals and

monthly magazines accommodating features by teachers as well as students.
Although some universities engage in such publications, their frequency is
neither monthly nor annual. Therefore, The government should provide the
required financial allocation to make subject of Sanskrit a living entity instead
of gradual deterioration In that case, annual workshops could be held, lectures
should be organized globally, and the interests of the students could be
properly generated. In cities like Colombo, Kandy, Gampaha, and Kurunegala
such workshops are held, but in the absence of holding such workshops in
other semi-urban areas this opportunity is denied to those interested in or
learning this particular subject.

Therefore, such programs should be held

island-wide and thus an opportunity is offered to all those who are interested,
including those at the grassroot level of society.
Sanskrit literature is rich information as well as content which is not
found in any other literature of the world. Its numerous portions, tasteful
similes, proverbs, and one notes from epics could be presented to children
through cartoons, childrens stories, and tele serials. It would indeed be an

invaluable contribution. It would certainly enrich the childrens minds. For,

the youth of the present day are the hope of the future and the well being of
society or infact any country depends on the youth. Thereby the high virtues
embedded in Sanskrit language and literature would be given entry into the
hearts and minds of the youth. This will elucidate our practical lifestyles and
the language will be productively observed. Further, the adoption of such
virtues would also be feasible.
In Sri Lankas school system there are colorful pictures and various
features depicting books in use in primary sections. However in pirivenas, the
texts of ancient eras are in vogue. Although the texts are prescribed to meet
with the required syllabus, these texts lack attraction.

Therefore, for the

pirivenas too, like the texts of the primary sections of schools, a set of text
books are to be prepared. Such an endeavor would attract young students.
In respect to the schools as well as the pirivenas, text books begin with a
prayer or dedication to a god and proverbs extracted from Sanskrit literature
could be printed in Sanskrit script as well as the script of the mother tongue,
the student would be inspired at least and come to know of the name of the
language i.e. Sanskrit.
Presently, there are Days of Literature for the Sinhala, Tamil, and
English languages as well as for science and mathematics. There are no such
special days for Oriental languages. All the Oriental languages commenced in
this manner. It is because of this a language is deemed Gods Language.
Therefore, it is necessary that the government should declare a Sanskrit day,

and on such days programs of literary value could be initiated.

There is a wide scope for employment in Sanskrit language in Sri Lanka
and in order to broaden the scope of employment, this subject could be made
more and more job oriented or job potential. So that the youth get jobs and
there will not be any unemployment problem.
Presently, those adept in Sanskrit have plenty of employment avenues in
Sri Lanka and in order to widen this scope, the subject should be made more
popular.

For those literate in Sanskrit and oriental languages and those

qualifying at the Oriental languages examinations it is possible to find

employment as teachers in pirivenas and other educational institutions. This
facility need not be restricted only to pirivenas. In order to open avenues in the
general school system and other educational institutions the understatement
shown towards this language could be nullified and this language will
undoubtedly develop.
In the foregoing sections, the usefulness of Sanskrit and the existing
facilities and constraints was discussed.

In the proposals, the idea that

occurred most frequently was this languages connection with other subjects.
They always make mention of subjects like Ayurveda and astrology. These
subjects are taught and studied at various levels in Sri Lanka. The two words
Ayurveda and astrology (Jotisaya) themselves are Sanskrit words.

These

subjects were originally composed in Sanskrit. Of those who are engaged in

these on large financial concerns, how many of them have even an iota of
Sanskrit language knowledge? Therefore, society should be informed of this

situation.

The Gampaha Wickramaracchehi Ayurvedic Vidyalaya,

conducted on the status of a university under the aegis of the government and
other educational institutes both of the government and of the private sector
that conducts Ayurveda and astrology, Sanskrit should be made a compulsory
study by the government. Thereby, those following these subjects will acquire
knowledge of Sanskrit enabling them to access the original texts on these
subjects. The services rendered to them will also be enhanced.
Presently, the name boards of most institutions are in Sanskrit, such as
Karyala, Mattru Sayanaya, and Adhikarana Vaidya Niladhari, but they are
written in Sinhala script. It is interesting to mention that all the names though
of Sanskrit origin were written in the native Simhala script. If the names of
these institutions are written in Sanskrit script in addition to Sinhala script, it
would allow the Sanskrit script will be known to the people and it will
gradually ecome progressively popular with the general public. In order to
gain a perfect knowledge of Sinhala language, a knowledge of Sanskrit will be
a prerequisite as Sanskrit is considered as the mother of all languages.
Considering this, acquaintance of Sanskrit is of great advantage to both Sinhala
language graduate and post-graduate students. Therefore, it is necessary to
provide a minimum knowledge of Sanskrit knowledge to all schoolchildren as
well as privately operated schools and institutions. This system was in place in
very early times, even when Sri Lanka was a British colony from 1796 to 1948
A.C. As such, all Sri Lankan scholars of those times had a certain standard of
knowledge in Sanskrit. This could be observed in the biographies of these

scholars. Even today, in society were honoured with great respect. Those
who use Sanskrit words or difficult Sinhala words. The difficult words in
Sinhala language are Sanskrit words.

Steps to promote and develop Sanskrit in Sri Lanka :

In order to promote and develop Sanskrit in Sri Lanka, the intervention
and support of the government is imperative. During the reign of Sinhala kings
in ancient times, the kings brought Sanskrit Pandits down from India and
directed them to compose Sanskrit works. They visited East Asian counties as
well to study the language. After returning to the motherland, they authored
excellent works.

The best example of such works include the great epic

Janakiharana by King Kumaradasa of Sri Lanka. On the invitation of King

Kumaradasa, Kalidasa, the greatest Sanskrit poet and Shakespeare of India
who is still being honored as the kavikukaguru Sanskrit. Came to Sri Lanka
and it recorded in ancient Sri Lankan chronicles. During Sri Lankas Kotte
period, the poet and Pundit Ramachandra of India came to Sri Lanka to study
Sanskrit and Buddhism. On his arrival, he rendered extensive services in his
chosen fields of study.

Therefore, we should obtain association with

government sponsored scholars of India as well as Western and Eastern

countries and Pandit. This will definitely strengthen the Sanskrit language and
literature in Sri Lanka.
In order to develop the Sanskrit language in Sri Lanka, we need to
increase the students studying the subject. Presently, teachers and students of

Sanskrit are dissatisfied.

This is because those who prepare subject-wise

syllabi do not possess an understanding of the subject. In the education sector,

many appointments are given based on political relationships. The talent or
standard is not recognized. The directors and inspectors are appointed on
political considerations and as such neither the tutorial staff nor the students
are confident in them. If the appointments are made basing on the merit and
experience, they can do justice to the subject and effectively work and draw the
attraction of students toward the subject.
There are island-wide piriven educational establishments affiliated with
Vidyodaya and Vidyalanka Pirivenas which are located in Colombo. Among
these affiliated pirivenas there are only a few teachers qualified to teach
Oriental subjects and teachers of Sanskrit are very few in number. Therefore,
it is necessary that the authorities pay attention to these shortcomings by
establishing a network of pirivenas teaching Oriental subjects. The students
who wish to study and who gain the necessary qualifications should be given
admission to universities more liberally than in the present. In the earliest
stages, Vidyalankara Pirivena (established in Colombo in 1873 and later
upgraded to university status and renamed Kelaniya University; Similarly
Vidyodhaya Pirivena, which was established in 1873 at Peliyagoda, Kelaniya,
a Colombo suburb, later upgraded to university status and was renamed as
Jayewardenapura University, these pirivens were originally established by
Buddhist laity and bhikkus in order to promote and develop Sanskrit language.
The authorities of Sri Lankas educational structure need to be reminded of

this. Although it is not possible for other faculties, at least the Arts faculties
could make note of these needs by making either Sanskrit or any other Oriental
language either compulsory or a co-sub- subject to the undergraduates,
according to their choice. Further, these universities should revive courses for
the award of M.A., M Phil., and PhD degrees that existed in earlier times.
At the moment, for undergraduates reading for the university special
degrees the only avenue available for employment upon graduation is the
teaching profession. There are no facilities for them to pursue post graduate
studies. Although some universities have commenced post graduate studies,
these have to be paid for by the candidate which is very expensive. Even
though they meet financial input, the extensions of the period of studies and the
lack of lecturers tend to frustrate the students and they give up their studies. In
this context, it is necessary to start both term the long or the short term courses
at an affordable cost. Consequently, we might expect the this subject in Sri
Lanka will flourish.
In the light of the information stated earlier on Sinhala society, the
principal ethnic group of the Jaffna peninsula, the Tamils, should also be
enlightened of these values. Action should be taken to propagate these views
among them.

This is the ideal opportunity, now that the war is over, to

propagate these views among the community and the twilight of dawn to be
stabilized in joining the north and south and Sanskrit, being a harmonious
language, could be effectively serve this purpose. The principal religion of the
Tamil people is Hinduism, a religion based on the Sanskrit scriptures, i.e.

Vedas, epics and the Bhagavad-Gita. The birthplace of almost all of their gods
is India. Their medium for worship of these gods Sanskrit. Consequently,
Sanskrit language and its utilization and more than in Sinhala society, the
Sanskrit studies and its utilization would increase. They should be reminded
with great honor that their ancestors used Sanskrit and the manner in which
Sanskrit was used.

The faculties of Sanskrit that existed in the Jaffna

university and Sanskrit departments that existed in their schools with Tamil as
the medium of instruction need to be set up again. A search should be made
for competent teachers and they should be provided with all facilities, and they
must be appointed as teachers and lecturers, so that they are well paid for their
services.
The foregoing information reveals that in the north as well as the south,
indeed the entire country, there is a certain degree of enthusiasm with regard to
Sanskrit language. This is confirmed by the views expressed by teachers and
students. (Vide supra Ch. V) Sri Lanka faced the scourge of war for thirty
years. In countries that suffer such long durations of war naturally will be
there degradation in all sectors. Although such situation arose in Sri Lankas
economic, national, and societal sectors, there was no degradation in the sphere
of education. We can be emphatically say this fact.
Is Sanskrit a Dead Language? :
According to the views of the teachers and students enumerated above, a
development of this subject is perceived in modern as well as ancient times of
Sri Lanka. In the light of these circumstances, is Sanskrit a dead language, as

claimed by certain individuals? Is a pertinent question . Dead means devoid

of life. Something when destroyed its existed life and non-life characteristics
are totally lost. As regards, it is true with Sanskrit? Certainly NOT.
From the Anuradhapura period, which commenced from the third
century B.C. with the introduction of Buddhism to Sri Lanka, up to the present
twenty-first century, (Vide Supra Ch. I). Sanskrit works were composed.
There is a composed increase of works composed not only by teachers and
writers but by students

as well. The contribution of Pirivena education

institutions affiliated with the two main pirivenas, Vidyodhaya and

Vidyalankara, all over the country, was already noticed above. The Oriental
Languages Society continually initiates action to develop this subject. In the
universities also there are Sanskrit departments. Venerable Davuldena Sri
Gnanrshvara Mahanayaka Thero, honored with the title Sanskrit chakravarti,
Venerable Kekunawala Piyaratana Maha Nayaka Thero, and such chief
monastics as well as lay scholars are still among the living legends. They
converse in Sanskrit language. They give training to those who are attempting
to teach Sanskrit. Still, various commentaries, word explanations and analysis,
prose texts, and epics are being composed and published. Through a
Government Gazette notification, applications have been invited for the
appointment of a scholar with knowledge of Tamil language and Sanskrit
Honors degree for the Jaffna University. They still chant prose and verse
sections and stanzas as adoration to the gods. As such, Sanskrit is not a dead
language.

As a resume, it can be concluded that long as Sinhala language

continues in Sri Lanka, as long as Pali, the medium of language of Buddhism
exists, and as long as Sanskrit teachers of a high standard and also students of
Sanskrit exist, Sanskrit language will continue to be in Sri Lanka. This is
because the language is interconnected with all sections of society.

This

proves that the claim of some that Sanskrit is a dead language holds no ground.
This is evident to us by the facts enumerated in the foregoing four chapters of
the present thesis.
Therefore, action should be taken to build up Sanskrit language studies
in Sri Lanka. We shall set up more and more Oriental language institutions.
opportunities should be provided to all so that students of Sri Lanka and abroad
study Sanskrit. Shall provide teachers who teaching the living Sanskrit as
living scholars some suggestions for the required financial allocation to protect
them. Without allowing their exemplary knowledge to die, we shall direct
them to compose works of the government as well as the private sector must
come forward in this connection. Several programs should be organized to
inculcate the values of this subject in society. With this course of action, we
will have a kin like Kumaradasa and scholars like Kalidasa who authored the
Janakiharana epic of a foreign land. Scholars of Sanskrit will arrive in Sri
Lanka and such an era will dawn.
A humble attempt is made in the present thesis not only to explain the present
position of Sanskrit in Sri Lanka, but suggestions (through interviews / questionnaires)
were also proposed to revive Sanskrit in the Island of Sri Lanka.

The present work

in only a starting points for progress of Sanskrit and further in-depth research and

investigation by research scholar in future is still a necessity.

Would be the most befitting conclusion
- ****

WORKS IN SANSKRIT
1. Anuruddhasataka, Published by Ratnakara book Depot,Colombo,1948.
2. Balavabodhana, ed. R.Pannasara, Colombo,1895.
3. Bhaktisataka, Printed at Ratnakara Press, Colombo, 1939.
4. Calamari, ed. Kasinath Pandurang Prab,Bombay,1921.
5. Janakiharana, ed. G.R.Nandargikar, Bombay, 1907.
6. Kavyadarsa, ed.Benarse,1912;trs.R.Schmidt,Berlin,1922.
7. Kumarasambhava, Printed at Nirnayasagara press,Bombay,1927.
8. Meghaduta, ed. M.R. Kale, Bombay, 1934.
9. Namstasataka, Published by Karunadhara, Colombo.
10. Samskrtapravesa, Printed at Vidyasagara Press, Colombo,1914.
11. Saundarananda, Published by Asiatic Society, Calcutta,1910.
12. Vaidyottamsa,Printed at annda press, Madras, 1920.
WORKS IN PALI
1. Dighanikaya, ed. Rhys David & Carpenter, London, P.T.S. 1890
2. Jatakas, ed. Fausboll,London,1877.
3. Mahavamsa, ed. Geiger, London, P.T.S. 1908
4. Samantakutavannana ed. Nanissara, Colombo.
5. Visuddhimagga, ed. C.A.F. Rhys David, London, P.T.S. 1924.
WORKS IN SINHALESE
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Gunasena and Company Colombo 11, (1969).
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publishers Modern Book Company, Nugegoda, Colombo.
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under the title Asirimath Indiyawa, published Sri Lanka Education

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4. Bhandharkar Ramakrishna, Sanskrit First Text, Government Official
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Verbs, published Sinha Printers, Telijjawila (1968).
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Printers, Kurunegala (1952).
7. Fernando Walton, Hindu History, published Deepa Printers, Kelaniya (1968).
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with Sinhala Meanings, published S. Godage & Brothers, Colobo lo (1999).
10. Gnanasiha Thero Henepitagedera, Samantakuta Kavyam, published
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Printers (1995).
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Thero

Dawuldena,

Mahamahendrakarnashravahagamanam,

published Old Books Company, Nugegoda (2002).

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Grammatical Work Sinhala translation, Sri Lanka Government Press (1964).

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Official Language Department, Publication Division, Colombo (1962).
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& Company, Colombo (1954).
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Godage & Bros, Colombo lo (1995).
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Senanayake, published by N.D. Gunasena & Company, Colombo (1965).
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Colombo (1955).
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26. Piyaratana Thero Kekunawela, Padya Chintamani Maha Kavyam, published

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M.D. Gunasena & Company (1961).
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Colombo (1960).
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Colombo 10 (1999).
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2. Belvalkar, S.K. System of Sanskrit Grammar.
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Hewavitarana Esq. Kellupitiya, Colombo (1958).

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JOURNALS AND OTHER PUBLICATIONS.

1. Atthudawe Siri Rahula Abhinandaynaya; Compilers, Attudawe Piyaratana
Thero; Pallegama Samitha Thero; T.M. Edirisinghe; Published S. Godage &
Brothers, Colombo 10, (1993).
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Colombo (1952).
4. Dhara, Compilers Dhamminda Thero Miliduwa; Semalankara Thero
Medawelagama published by Vidyalankara Press (1961).
5. Epigraphia Indica, Calcutta.
6. Epigraphia Zeylanica, London.

7. Henpitagedera Gnanasiha Felicitation Journal, published by Gunaratna & Co.,

Colombo 10 (1976).
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10.Pali English Dictionary (of the Pali Text Society) London.
11. Panna;

Felicitation, Edited by Saranankara Thero Ganegama, Sri Lanka

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16.Sambhasha, published by Government Education Ministry Piriven Unit;

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(1968).
22. Sri Lanka Vidyalankara Literary Journal, Part 01. No. 01 (1972).
23. Sri Sumangala Felicitation Journal, published by Vidyodaya Sri Sumangala
Commemoration Society, Colombo 10 (1962).
24. Sri Dhammarama Sahitya Ankaya, Dhammarakkhita Thero Welamitiyawe;
Dharmakeerti Thero Kalakiriyagama published by Vidyalankare Press,
Colombo (1961).
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(1989).
26. Vidyodhaya Dharma Sastriya Journal, Part of Journal 09/10.
27. Vidyodhaya Dharma Sastriya Journal, Part 02.

28. Vidyodhaya Dharma Sastriya Journal: Kalukodayawe Pannasekara Maha

Nayaka Theros Felicitation published by Vidyodaya Old Students Society
(1997).