Image title: Sri Lanka: Traditional Scholarship

English text:

New Dimensions in Traditional Scholarship in Sri Lanka — Sri Lanka has a long tradition of processing knowledge and literacy. During the historical period scholarship was developed centering Buddhist monasteries. Major ancient Buddhist monasteries that were in Anuradhapura, such as Mahavihara, Jetavanarama and Abhayagiriya, functioned as the key institutes of knowledge building and knowledge dissemination in Sri Lanka during the early part of the historical period. As a result of this, many foreign students from different countries in Asia arrived here in order to study Buddhism and the Pali language. The system of education that was propagated by the Buddhist monastery was sustained until the arrival of the Portuguese in the 16th Century. The 'College system' established by the Franciscan and the Jesuit priests in the 16th Century and in the later periods different systems of education introduced by the Dutch and British had caused a change in the traditional system of learning and scholarship in Sri Lanka. After the decline of the Buddhist institution as a result of the European domination, Rev. Valivitiye Saranamkara had taken a step forward to make a revival in the Buddhist order. It resulted in a new dynamism in the traditional scholarship that had proliferated into the Buddhist temples especially in the maritime littoral areas of the country. Buddhist monks of those temples were able to disseminate the Buddhist philosophy and the Pali language in Europe through their proficiency in Latin and English.. The contribution by the Buddhist monks of the southern maritime littoral area to the rising movement of Orientalism which centered around the eastern and southern Europe in the 19th century was exceptional. There are several Buddhist monks who were the forerunners of the second half of the 19th Century and the early part of the 20th century scholarship in Sri Lanka. Notable among them are Rev. Waskaduve Pavara Niruktikacharya Maha Vibhavi Sri Rajaguru Subhuti (1835-1917), Rev. Sasanavamsalamkara Kavidhaja Vinayacharya Valigama Sri Sumangala (1825-1905), Rev. Yatramulle Sri Dhammarama (1828-1872), Rev. Aggamahapandita Ambalamgoda Buddhadatta (1887-1962). The scholarly revival that was generated through the interactions between those learned Buddhist monks and the contemporary forbearers in Buddhism and Pali language in Europe, is represented in the early phase of modern scholarship in Sri Lanka.

The Buddhist Theosophical Society led by Col. Henry Steel Olcott (who arrived in Galle from the USA), Madam Blavatsky, Anagarika Dharmapala founded a new school system structured along the British and American public Schools. Schools such as Mahinda Collage (in Galle), Ananda College (in Colombo) blended the western education with eastern values.

Ven. Waskaduwe Sri Subhuti Nayaka Thera
Ven. Waligama Sri Sumangala Nayaka Thera
Ven. Aggamahapandita Ambalangoda Polwatte Sri Buddhadatta Mahanayaka Thera

Sinhala text (not proofread):

ශ්‍රී ලංකාවේ සම්ප්‍රදායික විද්වත්භාවයේ නව මාන — දැනුම සහ සාක්ෂරතාව සම්බන්ධයෙන් ශ්‍රී ලංකාවට දීර්ඝ ඉතිහාසයක් තිබේ. විශේෂයෙන්ම ඓතිහාසික යුගයේදී දැනුම පිළිබඳ විද්වත්භාවය වර්ධනය වූයේ බෞද්ධ විහාරාරාම කේන්ද්‍රකොට ගෙනය. අනුරාධපුරයේ පිහිටි මහාවිහාරය, ජේතවනාරාමය සහ අභයගිරිය ආදී ආයතන ඓතිහාසික යුගයේ මුල් වකවානුවල මෙරට දැනුම සංස්ථාපනයේ සහ බෙදා හැරීමේ මූල ආයතන ලෙස ක්‍රියාත්මක විය. එහි ප්‍රතිඵලයක් ලෙස එකල ආසියාවේ විවිධ රටවලින් බුදුදහම සහ පාලි භාෂාව හැදෑරීම සඳහා ශිෂ්‍යයින් මෙරටට පැමිණ තිබේ. ක්‍රිස්තු වර්ෂයෙන් දහසයවන සියවසේ දී පෘතුගීසීන්ගේ ආගමනය තෙක් බෞද්ධ විහාරය මුල් කොට ගත් මෙම අධ්‍යාපන පිළිවෙත මෙරට ක්‍රියාත්මක විය. ක්‍රිස්තු වර්ෂයෙන් දහසයවන සියවසේදී ෆ්‍රැන්සිස්කන් හා ජේසුයිට් කතෝලික පූජකවරුන්ගේ මූලිකත්වයෙන් ශ්‍රී ලංකාවේ ආරම්භ කළ ශාස්ත්‍රාල ක‍්‍රමය සහ පසුකලෙක ලන්දේසීන් සහ බ්‍රිතාන්‍ය ජාතිකයින් විසින් ප්‍රචලිත කළ අධ්‍යාපන ක්‍රම එතෙක් දීර්ඝ කාලයක් තිස්සේ පැවති සම්ප්‍රදායික අධ්‍යාපන ක්‍රමය වෙනසකට ලක් කිරීමට හේතු විය. යුරෝපීය ආධිපත්‍යයේ බලපෑමෙන් බිඳ වැටෙමින් තිබූ බෞද්ධ සංස්ථාව වැලිවිට සරණංකර සංඝරාජ හිමියන්ගේ මූලිකත්වයෙන් පුනර්ජීවයකට ලක් කිරීමෙන් අනතුරුව වැඩි වශයෙන් යුරෝපීය ආනුභාවට ලක් වූ ශ්‍රී ලංකාවේ මුහුදු බඩ තීරයේ ජනාවාසවල පැවති බෞද්ධ විහාරය කේන්ද්‍ර කර ගත් සම්ප්‍රදායික විද්වත්භාවය නව ගම්‍යතාවකින් යුක්තව වර්ධනය වීම ඇරඹීය.

සංස්කෘත, පාලි සහ සිංහල භාෂාවලට අමතරව ලතින් සහ ඉංග්‍රීසි භාෂාවල ප්‍රවීණත්වයක් ලබා ගැනීමෙන් බෞද්ධ දර්ශනය සහ පාලි භාෂාව යුරෝපයේ ප්‍රචලිත කිරීමට එම ප්‍රදේශවල විසූ බෞද්ධ භික්ෂූන් වහන්සේලාට අවකාශය ලැබිණි. දහනමවන සියවසේදී නැගෙනහිර සහ දකුණු යුරෝපය කේන්ද්‍ර කරමින් වර්ධනය වූ පෙරදිගවාදී ව්‍යාපාරයට එවක ශ්‍රී ලංකාවේ මුහුදුබඩ විහාරාරාමවල විසූ භික්ෂූන් වහන්සේලාගෙන් සිදු වූ විද්වත් දායකත්වය ප්‍රශංසනීයය

දහනම වන සියවසේ දෙවන භාගයේ සහ විසිවන සියවසේ මුල් භාගයේදී මෙරට පුරෝගාමී විද්වත් මෙහෙවරක් ඉටු කළ බෞද්ධ භික්ෂූන් වහන්සේලා අතර වස්කඩුවේ පවර නිරුක්තිකාචාර්ය මහාවිභාවි ශ්‍රී රාජගුරු සුභූති නායක මා හිමිපාණන් වහන්සේ (1835-1917), සාසනවංසාලංකාර කවිධජ විනයාචාර්ය වැලිගම ශ්‍රී සුමංගල මහානායක හිමි පාණන් වහන්සේ (1825-1905), යාත්‍රාමුල්ලේ ශ්‍රී ධම්මාරාම හිමිපාණන් වහන්සේ (1828-1872), අග්ගමහා පණ්ඩිත අම්බලන්ගොඩ පොල්වත්තේ බුද්ධදත්ත මා හිමිපාණන් වහන්සේ (1887-1962) කැපී පෙනෙයි. බුදුදහම සහ පෙරදිග භාෂා පිළිබඳ සමකාලීන පුරෝගාමී යුරෝපීය විද්වතුන් වන රොබට් චිල්ඩර්ස්ට් රයිස් ඩේවිස්ල එඩ්වර්ඩ් ආර්නෝල්ඩ්ට විල්හෙල්ම් ගයිගර් සහ මැක්මුලර් සමග මෙම බෞද්ධ භික්ෂූන් වහන්සේලා පැවැත් වූ සබඳතා මගින් වර්ධනය වූ නව ශාස්ත්‍රීය ප්‍රබෝධය ශ්‍රී ලංකාවේ නූතන යුගයේ විද්වත්භාවය සකස් වීමේ මුල් අවධිය නිරූපනය කරයි. අමෙරිකා එක්සත් ජනපදයේ සිට ගාල්ලට සේන්දු වු හෙන්රි ස්ටීල් ඕල්කට්, බ්ලැවෙට්ස්කි මැතිණිය සහ අනගාරික ධර්මපාලතුමා එක්ව බ්‍රිතාන්‍යයේ සහ අමෙරිකාවේ පාසැල් ක්‍රමය අනුව යමින් ස්ථාපනය කරන ලද ගාල්ලේ මහින්ද විද්‍යාලය සහ කොළඹ ආනන්ද විද්‍යාලය ආදී පාසැල් බටහිර අධ්‍යාපනයට පෙරදිග ඇගැයුම් මිශ්‍ර කළේය.

පූජ්‍ය වස්කඩුවේ ශ‍්‍රී සුභූති නාහිමි
පූජ්‍ය වැලිගම ශ‍්‍රී සුමංගල නාහිමි
පූජ්‍ය අග්ගහ මහා පණ්ඩිත අම්බලන්ගොඩ පොල්වත්තේ ශ්‍රී බුද්ධදත්ත මහ නාහිමි

Transcription:

śrī laṅkāvē sampradāyika vidvatbhāvayē nava māna — dænuma saha sākṣaratāva sambandhayen śrī laṅkāvaṭa dīrgha itihāsayak tibē. viśēṣayenma aitihāsika yugayēdī dænuma piḷibanda vidvatbhāvaya vardhanaya vūyē bauddha vihārārāma kēndrakoṭa genaya. anurādhapurayē pihiṭi mahāvihāraya, jētavanārāmaya saha abhayagiriya ādī āyatana aitihāsika yugayē mul vakavānuvala meraṭa dænuma saṅsthāpanayē saha bedā hærīmē mūla āyatana lesa kriyātmaka viya. ehi pratiphalayak lesa ekala āsiyāvē vividha raṭavalin bududahama saha pāli bhāṣāva hædǣrīma sandahā śiṣyayin meraṭaṭa pæmiṇa tibē. kristu varṣayen dahasayavana siyavasē dī prutugīsīngē āgamanaya tek bauddha vihāraya mul koṭa gat mema adhyāpana piḷiveta meraṭa kriyātmaka viya. kristu varṣayen dahasayavana siyavasēdī frænsiskan hā jēsuyiṭ katōlika pūjakavarungē mūlikatvayen śrī laṅkāvē ārambha kaḷa śāstrāla ka්ramaya saha pasukaleka landēsīn saha britānya jātikayin visin prachalita kaḷa adhyāpana krama etek dīrgha kālayak tissē pævati sampradāyika adhyāpana kramaya venasakaṭa lak kirīmaṭa hētu viya. yurōpīya ādhipatyayē balapǣmen binda væṭemin tibū bauddha saṅsthāva væliviṭa saraṇaṅkara saṅgharāja himiyangē mūlikatvayen punarjīvayakaṭa lak kirīmen anaturuva væḍi vaśayen yurōpīya ānubhāvaṭa lak vū śrī laṅkāvē muhudu baḍa tīrayē janāvāsavala pævati bauddha vihāraya kēndra kara gat sampradāyika vidvatbhāvaya nava gamyatāvakin yuktava vardhanaya vīma æraḅīya.

saṅskruta, pāli saha siṅhala bhāṣāvalaṭa amatarava latin saha iṅgrīsi bhāṣāvala pravīṇatvayak labā gænīmen bauddha darśanaya saha pāli bhāṣāva yurōpayē prachalita kirīmaṭa ema pradēśavala visū bauddha bhikṣūn vahansēlāṭa avakāśaya læbiṇi. dahanamavana siyavasēdī nægenahira saha dakuṇu yurōpaya kēndra karamin vardhanaya vū peradigavādī vyāpārayaṭa evaka śrī laṅkāvē muhudubaḍa vihārārāmavala visū bhikṣūn vahansēlāgen sidu vū vidvat dāyakatvaya praśaṅsanīyaya

dahanama vana siyavasē devana bhāgayē saha visivana siyavasē mul bhāgayēdī meraṭa purōgāmī vidvat mehevarak iṭu kaḷa bauddha bhikṣūn vahansēlā atara vaskaḍuvē pavara niruktikāchārya mahāvibhāvi śrī rājaguru subhūti nāyaka mā himipāṇan vahansē (1835-1917), sāsanavaṅsālaṅkāra kavidhaja vinayāchārya væligama śrī sumaṅgala mahānāyaka himi pāṇan vahansē (1825-1905), yātrāmullē śrī dhammārāma himipāṇan vahansē (1828-1872), aggamahā paṇḍita ambalangoḍa polvattē buddhadatta mā himipāṇan vahansē (1887-1962) kæpī peneyi. bududahama saha peradiga bhāṣā piḷibanda samakālīna purōgāmī yurōpīya vidvatun vana robaṭ chilḍarsṭ rayis ḍēvisla eḍvarḍ ārnōlḍṭa vilhelm gayigar saha mækmular samaga mema bauddha bhikṣūn vahansēlā pævæt vū sabandatā magin vardhanaya vū nava śāstrīya prabōdhaya śrī laṅkāvē nūtana yugayē vidvatbhāvaya sakas vīmē mul avadhiya nirūpanaya karayi. amerikā eksat janapadayē siṭa gāllaṭa sēndu vu henri sṭīl ōlkaṭ, blæveṭski mætiṇiya saha anagārika dharmapālatumā ekva britānyayē saha amerikāvē pāsæl kramaya anuva yamin sthāpanaya karana lada gāllē mahinda vidyālaya saha koḷaḅa ānanda vidyālaya ādī pāsæl baṭahira adhyāpanayaṭa peradiga ægæyum miśra kaḷēya.

pūjya vaskaḍuvē śa්rī subhūti nāhimi
pūjya væligama śa්rī sumaṅgala nāhimi
pūjya aggaha mahā paṇḍita ambalangoḍa polvattē śrī buddhadatta maha nāhimi

Transcription:

shri lankave sampradayika vidvatbhavaye nava mana — danuma saha saksharatava sambandhayen shri lankavata dirgha itihasayak tibe. visheshayenma aitihasika yugayedi danuma pilibanda vidvatbhavaya vardhanaya vuye bauddha vihararama kendrakota genaya. anuradhapuraye pihiti mahaviharaya, jetavanaramaya saha abhayagiriya adi ayatana aitihasika yugaye mul vakavanuvala merata danuma sansthapanaye saha beda harime mula ayatana lesa kriyatmaka viya. ehi pratiphalayak lesa ekala asiyave vividha ratavalin bududahama saha pali bhashava hadarima sandaha shishyayin meratata pamina tibe. kristu varshayen dahasayavana siyavase di prutugisinge agamanaya tek bauddha viharaya mul kota gat mema adhyapana piliveta merata kriyatmaka viya. kristu varshayen dahasayavana siyavasedi fransiskan ha jesuyit katolika pujakavarunge mulikatvayen shri lankave arambha kala shastrala karamaya saha pasukaleka landesin saha britanya jatikayin visin prachalita kala adhyapana krama etek dirgha kalayak tisse pavati sampradayika adhyapana kramaya venasakata lak kirimata hetu viya. yuropiya adhipatyaye balapamen binda vatemin tibu bauddha sansthava valivita saranankara sangharaja himiyange mulikatvayen punarjivayakata lak kirimen anaturuva vadi vashayen yuropiya anubhavata lak vu shri lankave muhudu bada tiraye janavasavala pavati bauddha viharaya kendra kara gat sampradayika vidvatbhavaya nava gamyatavakin yuktava vardhanaya vima araḅiya.

sanskruta, pali saha sinhala bhashavalata amatarava latin saha ingrisi bhashavala pravinatvayak laba ganimen bauddha darshanaya saha pali bhashava yuropaye prachalita kirimata ema pradeshavala visu bauddha bhikshun vahanselata avakashaya labini. dahanamavana siyavasedi nagenahira saha dakunu yuropaya kendra karamin vardhanaya vu peradigavadi vyaparayata evaka shri lankave muhudubada vihararamavala visu bhikshun vahanselagen sidu vu vidvat dayakatvaya prashansaniyaya

dahanama vana siyavase devana bhagaye saha visivana siyavase mul bhagayedi merata purogami vidvat mehevarak itu kala bauddha bhikshun vahansela atara vaskaduve pavara niruktikacharya mahavibhavi shri rajaguru subhuti nayaka ma himipanan vahanse (1835-1917), sasanavansalankara kavidhaja vinayacharya valigama shri sumangala mahanayaka himi panan vahanse (1825-1905), yatramulle shri dhammarama himipanan vahanse (1828-1872), aggamaha pandita ambalangoda polvatte buddhadatta ma himipanan vahanse (1887-1962) kapi peneyi. bududahama saha peradiga bhasha pilibanda samakalina purogami yuropiya vidvatun vana robat childarst rayis devisla edvard arnoldta vilhelm gayigar saha makmular samaga mema bauddha bhikshun vahansela pavat vu sabandata magin vardhanaya vu nava shastriya prabodhaya shri lankave nutana yugaye vidvatbhavaya sakas vime mul avadhiya nirupanaya karayi. amerika eksat janapadaye sita gallata sendu vu henri stil olkat, blavetski matiniya saha anagarika dharmapalatuma ekva britanyaye saha amerikave pasal kramaya anuva yamin sthapanaya karana lada galle mahinda vidyalaya saha kolaḅa ananda vidyalaya adi pasal batahira adhyapanayata peradiga agayum mishra kaleya.

pujya vaskaduve shari subhuti nahimi
pujya valigama shari sumangala nahimi
pujya aggaha maha pandita ambalangoda polvatte shri buddhadatta maha nahimi

Automated Translation (not verified):

New Dimensions of Sri Lanka's Traditional Scholarship — Sri Lanka has a long history of knowledge and literacy. Especially during the historical period, scholarship on knowledge developed centered around Buddhist temples. Institutions such as Mahaviharaya, Jethavanaramaya and Abhayagiriya located in Anuradhapura functioned as the main institutions of establishment and distribution of knowledge in Sri Lanka in the early periods of the historical period. As a result, students from various Asian countries came to this country to study Buddhism and Pali language. Until the arrival of the Portuguese in the sixteenth century AD, this educational system based on the Buddhist temple was implemented in Sri Lanka. The academic system started in Sri Lanka under the leadership of Franciscan and Jesuit Catholic priests in the sixteenth century AD and later the education systems popularized by the Dutch and the British led to a change in the traditional education system that had existed for a long time. After the revival of the Buddhist corporation, which was collapsing under the influence of European domination, under the leadership of Welivita Saranankara Sangharaja Thero, the traditional scholarship centered on the Buddhist temple in the settlements of the sea belly belt of Sri Lanka, which was mostly influenced by Europe, began to grow with a new momentum.

In addition to Sanskrit, Pali and Sinhalese languages, gaining proficiency in Latin and English languages enabled the Buddhist monks who lived in those areas to popularize Buddhist philosophy and the Pali language in Europe. The scholarly contribution made by the monks who lived in the coastal monasteries of Sri Lanka at that time to the orientalist movement that developed in the nineteenth century centering on Eastern and Southern Europe is commendable.

Among the Buddhist monks who performed pioneering scholarly work in Sri Lanka in the second half of the nineteenth century and the first half of the twentieth century were Vaskaduwa Pawara Niruktikacharya Mahanayaka Maha Thero (1835-1917), Sasanavansalankara Kavidhaja Vinayacharya Weligama Sri Sumangala Mahanayake Thero 1905), Sri Dhammarama Thero (1828-1872) of Yatramulla, Buddhadatta Ma Thero (1887-1962) of Aggamaha Pandita Ambalangoda Polwatte stand out. Contemporary pioneering European scholars of Buddhism and Oriental languages such as Robert Childerst Rhys Davies, Edward Arnold, Wilhelm Geiger and McMuller, the new scholarly revival developed by these Buddhist monks' relationships represent the early stages of the formation of Sri Lanka's modern scholarship. Henry Steele Olcott, Mrs. Blawetsky and Anagarika Dharmapala, who came to Galle from the United States of America, mixed Eastern values with Western education in schools such as Mahinda Vidyalaya in Galle and Ananda Vidyalaya in Colombo, which were established following the British and American school systems.

Venerable Vaskaduwe Sri Subhuti Nahimi
Reverend Weligama Sri Sumangala Nahimi
Venerable Aggaha Maha Pandita Ambalangoda Polwatte Sri Buddhadatta Maha Nahimi

Tamil text (not proofread):

இலங்கையின் சம்பிரதாய அறிவின் புதிய கோணம — அறிவு மற்றும் எழுத்தாற்றல் தொடர்பில் இலங்கைக்கு நீண்டவரலாறு உள்ளது. கல்வி பௌத்த விகாரைகளை மையமாக கொண்டே வளர ஆரம்பித்தது. அனுராதபுரத்தில் அமைந்துள்ள மகாவிகாரை, ஜேதவனாராமய, அபயகிரி ஆகியன இந்நாட்டின் கல்வியை வளர்க்கவும் அதனை கொண்டு நடத்தவும் முன்னின்று செயற்பட்டன. அதன் பலனாக அக்காலத்தில் ஆசியாவின் பல நாடுகளிலிருந்து பௌத்த மதத்தையும், பாளி மொழியையும் கற்பதற்காக பல மாணவர்கள் இலங்கை வந்துள்ளனர்.கி.பி 16ம் நூற்றடிண்டின் போர்த்துக்கேயரின் வருகை வரை பௌத்த விகாரைகளை முதன்மைபடுத்தி இந்த கல்வி நடவடிக்கைகள் இலங்கையில் இடம்பெற்றன. கி.பி 16ம் நூற்றாண்டின் பிரென்சிஸ்கன், ஜேசுய்ட் ஆகிய கத்தோலிக்க குருமார்களின் தலைமையில் இலங்கையில் ஆரம்பிக்கப்பட்ட கல்வி நிறுவனங்கள் மற்றும் பின்னர் ஒல்லாந்தர் மற்றும் பிரித்தானியர்களால் பிரசித்தி பெறச் செய்ய்பட்ட கல்வி முறை அதுவரை நடைமுறையிலிருந்த சம்பிரதாய கல்வி முறையை மாற்றி அமைக்க முற்பட்டது. ஐரோப்பிய ஏகாதிபத்தியத்தின் அழுத்தம் காரணமாக அழிந்துவந்த பௌத்த நிறுவனம் வெலிவிட்ட சரணங்கர சங்கராஸ தேரரின் தலைமையில் மறுமலர்ச்சி ஏற்பட்டது.பின்னர் ஐரோப்பிய ஆதிக்கத்துக்குள்ளான இலங்கையின் கரையோர பகுதிகளில் இருந்து பௌத்த விகாரைகளை மையப்படுத்தி சம்பிரதாய அறிவு வளர ஆரம்பித்தது. சமஸ்கிருத,பாளி மற்றும் சிங்கள மொழி தவிர இலத்தின், ஆங்கிலம் ஆகிய மெ- ாழிகளும் வளர்ச்சியடைந்தமையால் பௌத்த தரிசனத்தையும், பாளி மொழியையும் ஐரோப்பாவில் பிரசித்திப்படுத்த அங்கு வாழ்ந்த பௌத்த துறவிகளுக்கு சந்தர்ப்பம் கிட்டியது. 19ஆம் நூற்றாண்டில் கிழக்கு மற்றும் தெற்கு ஐரோப்பாவை மையப்படுத்தி இலங்கையின் கரையே- ர விகாரைகளில் வசித்த தேரர்கள் வழங்கிய அறிவுப்பூர்வமான ஒத்துழைப்பு பாரட்டத்தக்கது.

19 ஆம் நூற்றாண்டில் இறுதிப்பகுதி மற்றும் 20 ஆம் நூற்றாண்டின் முற்பகுதியில் இந்நாட்டில் பணியாற்றிய தேரர்களுள் வஸ்கடுவே பவர நிருக்திகாச்சார்ய மஹாவிவாவி ஸ்ரீ ராஜகுரு சுபூதி தேரர் (1835-1917), சாசனவங்சாலங்கார கவிதஜ விநயாச்சார்ய வெலிகம ஸ்ரீ சுமங்கல மகாநாயக்க தேரர் (1825-1905), யாத்திராமுல்லே ஸ்ரீ தம்மாராம தேரர்(1828-1872), அங்கமஹாபண்டித்த அம்பலங்கொட பொல்வத்தே புத்ததத்த தேரர்(1887-1962) ஆகியோர் முக்கியமானவர்கள். புத்த மதம் தொடர்பாகவும் மத்தியகிழக்கு மொழிகள் தொடர்பாகவும் சமகாலத்தில் ஐரோப்பிய அறிவாளிகளான ரொபர்ட் சீசர் சில்டர்ஸ் ரைஸ் டேவிட்ஸ் எட்வர்ட் ஆர்னோல்ட் வில்ஹேம் கைசர் மற்றும் மெக்ஸ்முலருடன் இந்த பௌத்த தேரர்கள் கொண்டுசென்ற தொடர்பு மூலம் புராதன இலங்கையின் அறிவின் வளர்ச்சிக்கு முக்கிய காரணமாகும்.அமெரிக்க ஐக்கிய நாடுகளிலிருந்து காலிக்கு வந்த ஹென்ரி ஸ்டீல் ஒல்கொட் ப்லேவெட்ஸ்கி அம்மையார் மற்றும் அநகாரிக தர்மபால ஆகியோர் பிரித்தானிய மற்றும் அமெரிக்க பாடசாலை திட்டங்கள் ஊடாக பயணித்து நிர்மாணித்த காலி மகிந்த வித்தியாலம் மற்றும் கொழும்பு ஆனந்தா வித்தியாலயம் ஆகியன மேற்கத்தைய கல்வியை இலங்கையில் கலக்கச் செய்தன.

வஸ்கடுவே சிரி சுபூதி நாயக்க தேர
வெளிகம சிரி சுமங்கள நாயக்க தேர
அக்க மகா பண்டிதர் அம்பலான்கொட பொல்வத்தே சிரி புத்ததத்த மகா நாயக்க தேர

Transcription:

ilaṅkaiyiṉ campiratāya aṟiviṉ putiya kōṇama — aṟivu maṟṟum eḻuttāṟṟal toṭarpil ilaṅkaikku nīṇṭavaralāṟu uḷḷatu. kalvi pautta vikāraikaḷai maiyamāka koṇṭē vaḷara ārampittatu. aṉurātapurattil amaintuḷḷa makāvikārai, jētavaṉārāmaya, apayakiri ākiyaṉa innāṭṭiṉ kalviyai vaḷarkkavum ataṉai koṇṭu naṭattavum muṉṉiṉṟu ceyaṟpaṭṭaṉa. ataṉ palaṉāka akkālattil āciyāviṉ pala nāṭukaḷiliruntu pautta matattaiyum, pāḷi moḻiyaiyum kaṟpataṟkāka pala māṇavarkaḷ ilaṅkai vantuḷḷaṉar.ki.pi 16m nūṟṟaṭiṇṭiṉ pōrttukkēyariṉ varukai varai pautta vikāraikaḷai mutaṉmaipaṭutti inta kalvi naṭavaṭikkaikaḷ ilaṅkaiyil iṭampeṟṟaṉa. ki.pi 16m nūṟṟāṇṭiṉ pireṉciskaṉ, jēcuyṭ ākiya kattōlikka kurumārkaḷiṉ talaimaiyil ilaṅkaiyil ārampikkappaṭṭa kalvi niṟuvaṉaṅkaḷ maṟṟum piṉṉar ollāntar maṟṟum pirittāṉiyarkaḷāl piracitti peṟac ceyypaṭṭa kalvi muṟai atuvarai naṭaimuṟaiyilirunta campiratāya kalvi muṟaiyai māṟṟi amaikka muṟpaṭṭatu. airōppiya ēkātipattiyattiṉ aḻuttam kāraṇamāka aḻintuvanta pautta niṟuvaṉam veliviṭṭa caraṇaṅkara caṅkarāsa tērariṉ talaimaiyil maṟumalarcci ēṟpaṭṭatu.piṉṉar airōppiya ātikkattukkuḷḷāṉa ilaṅkaiyiṉ karaiyōra pakutikaḷil iruntu pautta vikāraikaḷai maiyappaṭutti campiratāya aṟivu vaḷara ārampittatu. camaskiruta,pāḷi maṟṟum ciṅkaḷa moḻi tavira ilattiṉ, āṅkilam ākiya me- āḻikaḷum vaḷarcciyaṭaintamaiyāl pautta taricaṉattaiyum, pāḷi moḻiyaiyum airōppāvil piracittippaṭutta aṅku vāḻnta pautta tuṟavikaḷukku cantarppam kiṭṭiyatu. 19ām nūṟṟāṇṭil kiḻakku maṟṟum teṟku airōppāvai maiyappaṭutti ilaṅkaiyiṉ karaiyē- ra vikāraikaḷil vacitta tērarkaḷ vaḻaṅkiya aṟivuppūrvamāṉa ottuḻaippu pāraṭṭattakkatu.

19 ām nūṟṟāṇṭil iṟutippakuti maṟṟum 20 ām nūṟṟāṇṭiṉ muṟpakutiyil innāṭṭil paṇiyāṟṟiya tērarkaḷuḷ vaskaṭuvē pavara niruktikāccārya mahāvivāvi srī rājakuru cupūti tērar (1835-1917), cācaṉavaṅcālaṅkāra kavitaja vinayāccārya velikama srī cumaṅkala makānāyakka tērar (1825-1905), yāttirāmullē srī tammārāma tērar(1828-1872), aṅkamahāpaṇṭitta ampalaṅkoṭa polvattē puttatatta tērar(1887-1962) ākiyōr mukkiyamāṉavarkaḷ. putta matam toṭarpākavum mattiyakiḻakku moḻikaḷ toṭarpākavum camakālattil airōppiya aṟivāḷikaḷāṉa roparṭ cīcar cilṭars rais ṭēviṭs eṭvarṭ ārṉōlṭ vilhēm kaicar maṟṟum meksmularuṭaṉ inta pautta tērarkaḷ koṇṭuceṉṟa toṭarpu mūlam purātaṉa ilaṅkaiyiṉ aṟiviṉ vaḷarccikku mukkiya kāraṇamākum.amerikka aikkiya nāṭukaḷiliruntu kālikku vanta heṉri sṭīl olkoṭ plēveṭski ammaiyār maṟṟum anakārika tarmapāla ākiyōr pirittāṉiya maṟṟum amerikka pāṭacālai tiṭṭaṅkaḷ ūṭāka payaṇittu nirmāṇitta kāli makinta vittiyālam maṟṟum koḻumpu āṉantā vittiyālayam ākiyaṉa mēṟkattaiya kalviyai ilaṅkaiyil kalakkac ceytaṉa.

vaskaṭuvē ciri cupūti nāyakka tēra
veḷikama ciri cumaṅkaḷa nāyakka tēra
akka makā paṇṭitar ampalāṉkoṭa polvattē ciri puttatatta makā nāyakka tēra

Transcription:

ilangaiyin sambirathaya arivin puthiya konama — arivu marrum ezhutharral thodarpil ilangaikku nindavaralaru ullathu. kalvi pautha vigaraigalai maiyamaga konde valara arambithathu. anurathapurathil amainthulla magavigarai, jethavanaramaya, apayagiri agiyana innattin kalviyai valarkkavum athanai kondu nadathavum munninru seyarpattana. athan palanaga akkalathil asiyavin pala nadugalilirunthu pautha mathathaiyum, pali mozhiyaiyum karpatharkaga pala manavarkal ilangai vanthullanar.ki.pi 16m nurradindin porthukkeyarin varugai varai pautha vigaraigalai muthanmaipaduthi intha kalvi nadavadikkaigal ilangaiyil idamberrana. ki.pi 16m nurrandin pirensiskan, jesuyd agiya katholikka kurumarkalin thalaimaiyil ilangaiyil arambikkappatta kalvi niruvanangal marrum pinnar ollanthar marrum pirithaniyarkalal pirasithi peras seyypatta kalvi murai athuvarai nadaimuraiyiliruntha sambirathaya kalvi muraiyai marri amaikka murpattathu. airoppiya egathipathiyathin azhutham karanamaga azhinthuvantha pautha niruvanam velivitta saranangara sangarasa therarin thalaimaiyil marumalarchi erpattathu.pinnar airoppiya athikkathukkullana ilangaiyin karaiyora paguthigalil irunthu pautha vigaraigalai maiyappaduthi sambirathaya arivu valara arambithathu. samaskirutha,pali marrum singala mozhi thavira ilathin, angilam agiya me- azhigalum valarchiyadainthamaiyal pautha tharisanathaiyum, pali mozhiyaiyum airoppavil pirasithippadutha angu vazhntha pautha thuravigalukku santharppam kittiyathu. 19am nurrandil kizhakku marrum therku airoppavai maiyappaduthi ilangaiyin karaiye- ra vigaraigalil vasitha therarkal vazhangiya arivuppurvamana othuzhaippu parattathakkathu.

19 am nurrandil iruthippaguthi marrum 20 am nurrandin murpaguthiyil innattil paniyarriya therarkalul vaskaduve pavara nirugthigacharya mahavivavi sri rajaguru suputhi therar (1835-1917), sasanavangsalangara kavithaja vinayacharya veligama sri sumangala maganayakka therar (1825-1905), yathiramulle sri thammarama therar(1828-1872), angamahapanditha ambalangoda polvathe puthathatha therar(1887-1962) agiyor mukkiyamanavarkal. putha matham thodarpagavum mathiyagizhakku mozhigal thodarpagavum samagalathil airoppiya arivaligalana ropard sisar sildars rais devids edvard arnold vilhem kaisar marrum megsmularudan intha pautha therarkal kondusenra thodarpu mulam purathana ilangaiyin arivin valarchikku mukkiya karanamagum.amerikka aikkiya nadugalilirunthu kalikku vantha henri sdil olkod plevedski ammaiyar marrum anagariga tharmapala agiyor pirithaniya marrum amerikka padasalai thittangal udaga payanithu nirmanitha kali magintha vithiyalam marrum kozhumbu anantha vithiyalayam agiyana merkathaiya kalviyai ilangaiyil kalakkas seythana.

vaskaduve siri suputhi nayakka thera
veligama siri sumangala nayakka thera
akka maga pandithar ambalankoda polvathe siri puthathatha maga nayakka thera

Automated Translation (not verified):

A New Perspective on Sri Lankan Traditional Knowledge — Sri Lanka has a long history of knowledge and literacy. Education began to develop centered around Buddhist monasteries. Mahavikarai, Jethavanaramaya and Abhayagiri, located in Anuradhapura, worked in the forefront to develop and conduct education in this country. As a result, many students came to Sri Lanka from many Asian countries to learn Buddhism and the Pali language. Until the arrival of the Portuguese in the 16th century AD, these educational activities took place in Sri Lanka, prioritizing Buddhist monasteries. The educational institutions started in Sri Lanka under the leadership of Franciscan and Jesuit Catholic priests in the 16th century AD and later popularized by the Dutch and the British sought to change the conventional education system practiced until then. Due to the pressure of the European imperialism, there was a renaissance under the leadership of Sarankara Sankarasa Thera, who destroyed the Buddhist institution. Later, the Buddhist monasteries from the coastal areas of Sri Lanka under the European domination started to develop the traditional knowledge. Apart from Sanskrit, Pali and Sinhalese, the languages of India and English also developed, and the Buddhist monks who lived there got an opportunity to popularize the Buddhist philosophy and the Pali language in Europe. In the 19th century, the Theras who lived in the coastal monasteries of Sri Lanka centered on Eastern and Southern Europe were appreciable.

Among the theras who worked in the country in the late 19th and early 20th centuries were Vaskatuve Bhavara Mahavivavi Sri Rajaguru Subhuthi Thera (1835-1917), Sasanawangsalankara Kavidaja Vinayacharya Weligama Sri Sumangala Mahanayaka Thera (1825-1905). Rama Thera (1828-1872), Angamahapandita Ambalangoda Polvathe Buddhadatta Thera (1887-1962) was prominent. European intellectuals on Buddhism and the Middle Ages are the main reason for the development of the ancient Steelscuts with the intellectuals of the Buddhist Therds of the European. And America Traveling through school projects, Galli Mahinda Vidyalayam and Colombo Ananda Vidyalayam brought western education to Sri Lanka.

Vaskaduve Siri Subhuthi Nayaka Thera
Valagama Siri Sumangala Nayaka Thera
Akka Maha Pandit Ambalankoda Polvathe Siri Buddhadatta Maha Nayaka Thera

Gallery information:

These photos were taken at the Maritime Museum in Galle (Sri Lanka) which include objects recovered from the 2nd century B.C. Godawaya shipwreck. The Maritime Museum is housed in Galle's historic Dutch warehouse (built in 1671) and opened its doors on May 9, 1992. The Maritime Archaeology Museum is serving as a centre of education for various groups of visitors and researchers of Southern region of Sri Lanka.