Sri lanka gasset 2013 sinhala

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Sri Lanka Government Gazette - Online Edition

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Sri Lanka Government Gazette 02-03-2018


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Government Gazette


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Sri Lanka Government Gazette 05-01-2018


Under British rulethe island was known as Ceylon from to The word Lanka simply means any island. It is still widely used by the aborigines of Central and Eastern India to mean an island and especially an islet in a river. The word is considered as belonging to Austro-asiatic languages. The Veddasthe aborigines of Sri Lanka who are Austro-Asiatic in origin, might have rendered the name Lanka to the island. As it is the biggest island in the South Asian context, Lanka probably became an exclusive term for it. Lak-vaesiyaa in Sinhala means an inhabitant of the island of Lanka. Lak-diva in E'lu old Sinhala means the island of Lanka. Another traditional Sinhala name for Sri Lanka was Lakdivawith diva also meaning "island". The same name could have been adopted in Tamil as Ilankai; the Tamil language commonly adds "i" before initial "l". The name of Sri Lanka was introduced in the context of the Sri Lankan independence movementpushing for the independence of British Ceylon during the first half of the 20th century. The Republic of Sri Lanka was officially adopted as the country's name with the new constitution of[3] and changed to "Democratic Socialist Republic of Sri Lanka" in the constitution of The name Ceylon has a complicated history going back to antiquity. The island was known by the Romans as Serendivis and by Arabs as Serandib and the Persians as Serendip ; the word serendipity is derived from this word. Ptolemy called the Island Salikeand the inhabitants Salai. Sri Lanka has also been known as Helabima. Helabima means "Land of Helas ", which is a name that Sinhalese were called. The name is sometimes glossed as "abode of lions", and attributed to a supposed former abundance of lions on the island. The etymology of the name is uncertain. The most favoured explanation derives it from a word for the spurge palm tree[12] via the application to a caste of toddy-drawersi. The meaning of Eela in these inscriptions is unknown although one could deduce that they are either from Eela a geographic location or were an ethnic group known as Eela. These legends stated that Eelavar were originally from Eelam. There have also been proposals of deriving Eelam from Simhala. Robert Caldwellfollowing Hermann Gundertcited the word as an example of the omission of initial sibilants in the adoption of Indo-Aryan words into Dravidian languages. Tamraparni is according to some legends the name given by Prince Vijaya when he arrived on the island. The word can be translated as "copper-coloured leaf", from the words Thamiram copper in Sanskrit and Varni colour. Another scholar states that Tamara means red and parani means tree, therefore it could mean "tree with red leaves". From Wikipedia, the free encyclopedia. Some of this article's listed sources may not be reliable. Please help this article by looking for better, more reliable sources. Unreliable citations may be challenged or deleted. October Learn how and when to remove this template message. See also: Eelam. Main article: Taprobana. Madduma Lionsong: Sri Lanka's Ethnic Conflict. Sandaruwan Madduma Bandara.

Category: Government Gazette

Post a Comment. Saturday, 23 March Buddhagosa and Sri Lanka. The venerable scholar monk Buddhagosa was sent to Sri Lanka by the Buddhist elders of India, to engage in the task of translating into Pali the Sinhala commentaries held at the Mahavihara at Anuradhapura. According to the Mahavamsa Culavamsa Buddhagosa was told in India that the Theravada texts available in India were inadequate. They lacked commentaries. Sri Lanka had preserved these commentaries. Sri Lanka had also preserved the Buddhist canon, the Pitakas, in Pali. Sinhala Buddhism therefore contained the authentic Theravada philosophy. I shall also use the term Magadhi instead of Pali. Nanamoli suggests that Sanskrit had probably displaced Magadhi Pali as the medium of study in all the Buddhist schools in India by the first century AD. Today all the schools of Buddhism, except Theravada, use Sanskrit. The Theravada school decided that in order to remain distinct from the many other schools of Buddhism which were in vogue in India at the time, it was best to adopt a language other than Sanskrit. They decided to use Magadhi as the official language. Magadhi was the dialect spoken by Gautama Buddha. This led to a drive to revive and rehabilitate Magadhi. I think that Sri Lanka was also a party to this decision, though it meant the displacement of Sinhala by Magadhi as the language of Buddhism. Sinhala was perfectly capable of functioning as the medium for Theravada Buddhism and in my view, should have made a claim to be considered the official language of Theravada Buddhism. Malalasekera noted that at the time of Mahinda, the Sinhala language was able to accommodate the abstract Budddhist concepts that Mahinda brought over. The sought-after Sri Lankan commentaries were also in Sinhala. However, in the 4th century, the Sinhala Sangha decided to give preference to Magadhi. Though they did not know the language very well, they wrote the Dipavamsa in their limited Magadhi Pali using the Sihala atthakatha and the Sinhala script. Buddhagosa was one of several South Indian commentators who were sent here to translate the Sinhala commentaries to Pali. I think that they all came from Andhra, where there were flourishing centres of Buddhism. Buddhagosa is by far the most celebrated of these commentators, but there were others as well. The South Indian monk Buddhadatta was here before Buddhagosa. Buddhadatta was attached to Mahavihara. The two monks had met and Buddhadatta has asked Buddhagosa to complete the task of translating. Since both used the same similes, they had probably used the same sources. Budhadatta thera thinks that Buddhagosa came here with a band of learned monks. Buddhagosa left Sri Lanka without completing the translation project. Dhammapala, also from Andhra followed immediately after. He also went to Mahavihara and stated in his writings that he followed the interpretation of the Mahavihara. The arrival of so many translators clearly indicates the size and complexity of the Sinhala sources held in the Sri Lanka monasteries. Monks would also gather at centers to discuss the views expressed by the Buddha. Some of the interpretations that resulted were approved by the Buddha. These conclusions formed the nucleus of the commentaries. These commentaries were the oldest available commentaries on Theravada Buddhism. There were many collections of these commentaries in the monasteries of ancient Sri Lanka. Adikaram gives a list of 28 of these sources such as Vinaya atthakatha and Digha atthakatha, the poranas and the traditions handed down by the bhanakas.

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