kumaratunga munidasa essay in english grade 7

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Kumaratunga Munidasa

Kumaratunga Munidasa was born on the 25 th of July 1887 in Dickwella, Matara District, Sri Lanka. He was the son of Palavinnage Dona Gimara Muthukumarana (also known as Dona Baba Nona Muthukumarana ) (mother) and Abious Kumaranatunga (father). He was born as the 12th son, in a family of 13 children. Munidasa was a famous Sri Lankan poet , linguist, commentator, grammarian, journalist, and writer. He is considered as one of the most prominent Sri Lankan scholars the country has seen in several centuries.

At the beginning he entered the Buddhist School in Dikwalle. Later he attended the St. Thomas’ College in Matara. After that he entered the Dikwella Watarukanna Pirivena to learn Sanskrit and Pali in order to become a Buddhist monk. However, due to the dissatisfaction of his family, Kumaratunga Munidasa left Dikwella Watarukanna Pirivena and attended the Government Teachers’ College that was in Colombo in 1905. He graduated in 1907, after 2 years of training.

Kumaratunga Munidasa wrote “Nikaya Sangraha Vivaranaya”, his first book, while he was still is school. He wrote many books in many different languages such as Sinhala, English, Sanskrit, Pali, Tamil, Greek, Malayalam and Latin. Munidasa revived the “Lakminipahana”, one of the oldest Sinhala newspapers, from 1934 to 1936. He also started 2 magazines named Helio and Subasa (Good Language) in 1939, to promote and teach the correct way of using the Sinhala language.

In 1941 Kumaratunga Munidasa founded the “Hela Havula” (Pure Sinhala Fraternity) , a Sinhala Literature Organization. The organization consisted of many people who shared Munidasa’s idioms. They frequently engaged in debates and centered about many aspects of literature. Hela Havula is considered as a starting point for many Sri Lankan artists and scholars. The organization is still active and helps many young artists to sharpen their literary skills.

Munidasa always used to point out Country, Language, and Nation as his Triple Gem, and also stressed the importance of Sinhala language, as the emblem of national identity of the Sinhalese People. He was awarded the “Viwarna Swakthi” name as an admiration to his excellent work on the history of Sinhala literature.

Munidasa Kumaratunga passed away on 2 nd of March 1944 at the age of 56.

Famous quotes by Kumaratunga Munidasa

“If a certain language is underdeveloped the land in which that language operates is also underdeveloped” “Dangerous are the times for Sri Lanka. If the importing of rice stops, we would have nothing to eat. If importing of materials stops from abroad, we would have nothing to wear. If it was not for the vehicles imported from other countries, we would have no means of travelling. In essence, without the accommodation from abroad, we will not be able to do anything”

Novels written by Munidasa Kumaratunga

Kiyawana Nuwana
Magul Keema

Poetry written by Munidasa Kumaratunga

Kriya Wiwaranaya
Kumara Rodaya
Piya Samara
Virith Vekiya
Vyakarana Vivaranaya

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Remembering Kumaratunga Munidasa:

The literary genius and defunct Foundation

Sinhala language lovers and the Maha Sangha will commemorate the 72nd death anniversary of erudite scholar, philosopher, linguist, grammarian, commentator, writer, poet, and journalist, Pandit Kumaratunga Munidasa on March 2. Religious rites will be held at 9 a.m. opposite the Kumaratunga Memorial at the Gorakana Public Cemetery in Panadura. Pandit Munidasa died on March 2, 1944 at his residence, 'Sevana' at Pallimulla, Panadura.

Pandit Kumaratunga Munidasa was a pioneer (Sinhala) linguist who founded the 'Hela Havula 'movement which sought to remove Sanskrit influences in the Sinhala language and promote its correct usage. One of the most eminent scholars Sri Lanka has known for several centuries, he is known best for his profound knowledge of the Sinhala language and literary work. Yet, the foundation set to continue with his work has become defunct, and construction work on a museum and a 'Dasunhala' in his name has been abandoned halfway due to lack of funds.

Born on July 25, 1887, at Dickhena, Idigasaara, Dickwella, to Don Abeya Kumaratunga, a physician practicing indigenous medicine who kept invaluable Pali and Sanskrit manuscripts on Ayurveda, Astrology and Buddhism, and Palavinnage Dona Gimara Muthukumarana, better known as Don Nona Baba Muthukumarana, Munidasa received his preliminary education at a Buddhist mixed-school at Dickwella and later, after his father's death, joined St. Thomas', College, Matara, for further education.

Family's discontent

Later still he attended the Dickwella Watarukanna (Wewurukannala Pirivena) Pirivena to learn Pali and Sanskrit, under the guidance of the late Ven. Ananda NayakaThera. He intended becoming a Buddhist monk, however, due to his family's discontent, he was compelled to give up the idea and entered the Government Teachers' College in Colombo, after two years of training, was he received his first appointment as a government teacher at a Bilingual School of Bomiriya. Later he was promoted as principal of the Kadugannawa Bilingual School.

In 1917 he was appointed inspector of government schools, which post he held for four years.

Kumaratunga Munidasa married Lilly Laviniya Peiris in Pallimulla, Panadura in 1921. He had six children, four sons and two daughters.

In 1923 he was appointed principal of Nittambuwa Teachers' Training College, during which time he wrote 'Kumarodaya'. However, his first book was 'Nikaya Sangraha Vivaranaya', an analysis for scripture on Buddhist monastic orders, written during his school days.

Munidasa wrote many books in many languages - in Sinhala, English, Sanskrit, Pali, Tamil, Greek, Malayalam and Latin and was also responsible to reviving 'Lakmini Pahana', one of the oldest Sinhala newspapers. He is also credited with launching two magazines 'Subasa' and 'Helio' to teach and promote the correct use of Sinhala. He also wrote and published many literature books for schoolchildren to guide them in the proper use of language.

Munidasa was a member of Sinhala Maha Sabha of the Swabhasha movement, which started as a protest against the English educated elite.

He spoke of language, nation, and country as a triple gem, which was the foundation for 'Hela Havula' movement, which comprised people who shared his ideals. They often engaged in debates on literature and were the starting point for many scholars and artists. The movement exists to this very day.

In 1935, Munidasa published 'Piya Samara' and 'Sidath Sagarawa', tomes on valuable literature and poetry, and in 1937, he published 'Kiyawana Nuwana' for schoolchildren. Over the years he wrote dozens of books on Sinhala literature with 'Kavisitu Mina' being one of the more popular endeavours published in 1943.

Real traditions

Munidasa had unique and creative opinions and his concepts on Sri Lankan history, language and literature have been controversial, though his scholarly writings depicted the real traditions of the nation, with regard to its philosophy and concept as well as the specific and precise characteristics of the nation's linguistic usage.

He was of the conviction that the Sinhala Language was a full-fledged language, during the history of the Polonnaruwa and Kotte periods. His research was based on classical literary works that had been produced during the golden era of Sinhala Literature, from the 12th to the 15th century. He also argued that Vijaya was merely an invader and believed in Ravana.

He wrote many books to promote the standard of Sinhala Language and Literature, and books for schoolchildren to mould their character. Most of these books still remain popular, among them 'Heensaraya', 'Hath Pana' and 'Magulkema'

All his endeavours in the sphere of literature were aimed at revealing the Sinhala Language in its true form.

However, the Munidasa Kumaratunga Foundation at Pallimulla, Panadura initiated by the government of the late Sirimavo Bandaranaike by an Act of Parliament, has now become defunct. All the directors of the Foundation have passed away. The Foundation acquired approximately one acre of land and put up a building in his memory and also established a library in his name, which was opened by the then Prime Minister, Bandaranaike.

A museum and a Dasunhala were also to be constructed in his name. The foundation stones were laid, but construction came to a halt half way, due to the lack of funds.

Valuable literature books written and published by the late Munidasa Kumaratunga are now in the custody of his grandson.

Reported - Kapila Somaratne, Panadura Group cor.

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Kumaratunga Munidasa

Kumaratunga Munidasa Explained

Kumaratunga Munidasa ( Sinhala : කුමාරතුංග මුනිදාස; 25 July 1887 – 2 March 1944) was a pioneer Sri Lankan ( Sinhalese ) linguist, grammarian , commentator, and writer. He founded the Hela Havula movement, which sought to remove Sanskrit influences from the Sinhala language . Considered one of Sri Lanka's most historically significant scholars, he is remembered for his profound knowledge of the Sinhala language and its literary works. [1]

Personal life

The second youngest of twelve siblings, Kumarathunga Munidasa was born on 25 July 1887, in Idigasaara village, Dickwella, Matara, Sri Lanka. [2] His mother was Palavinnage Dona Gimara Muthukumarana (or Dona Baba Nona Muthukumarana) and his father was Abious (or Abiyes) Kumaranatunga. His father, a physician who practiced indigenous medicine, kept Pali and Sanskrit manuscripts on Ayurveda medicine, Astrology, and Buddhism. [3]

Munidasa originally attended Wewurukannala Pirivena to learn Pali and Sanskrit in order to become a Buddhist monk , but his family disapproved. He then switched to the government teachers' college in Colombo , graduating in 1907 after two years of training.

In 1921, Munidasa married Lilly Laviniya. Kumarathunga Munidasa died on 2 March 1944, at the age of 56.

See main article: Hela Havula . His first appointment was as a government teacher in the Bilingual School of Bomiriya. He was later promoted to the position of principal of the Kadugannawa Bilingual School. After 11 years, he was promoted again to the position of inspector of schools. He remained in that role for four years. [4]

His first book, Nikaya Sangraha Vivaranaya, was an analysis of a Scripture on the Buddhist Monastic Orders. Munidasa was a member of the Sinhala Maha Sabha of the Swabhasha movement, which started as a protest against the English-educated elites. [4] In the following years, he made several poetry and short stories such as Udaya , Hath Pana , Heen Seraya , Magul Kema and Kiyawana Nuwana . [5]

Munidasa spoke of language, nation, and the country as a Triple Gem, linking these entities to the Buddhist concept of refuge. To pursue these sources of refuge, he founded the Hela Havula, which consisted of people who shared his views on Sinhala language and literary interest. Members of the group often engaged in debates and discussion of recommended literature. It was the starting point for many Sri Lankan scholars and artists and the organization.

Munidasa revived the Lakminipahana newspaper and started the Subasa and Helio magazines to teach and promote the correct use of Sinhala. [6]

Kiyawana Nuwana
Magul Keema
"Mage pasala"
"Piya Samara"
"Shiksha Margaya"
"Nalawilla"
"Pahan Katuweki"

External links

Kumaratunga Munidasa - Sri Lankan Poet
World coinage and purity of language
Why Vimukthi matters
A model father-son relationship revisited
Kumarathunga Munidasa - කුමාරතුංග මුනිදාස Books in Order at bookstudio.lk

Notes and References

Web site: Mr. Lessons Who Created Literary Taste . 2021-06-05 . Silumina.
Book: Ahubudu, Arisen. පුජිත ජිවිත . Ministry of Education and Cultural Affairs. 1989. 139–153. Sinhala.
Coperahewa. Sandagomi. 2011-07-01. 1. Purifying the Sinhala Language: The Hela Movement of Munidasa Cumaratunga (1930s-1940s) . Modern Asian Studies. 46. 4 . 857–891 . 10.1017/S0026749X11000291. 146835398 .
Coperahewa. Sandagomi. July 2012. Purifying the Sinhala Language: The Hela Movement of Munidasa Cumaratunga (1930s–1940s)* . Modern Asian Studies. en. 46. 4. 857–891. 10.1017/S0026749X11000291. 146835398 . 1469-8099.
Web site: 2012-10-25. Kumaratunga Munidasa . 2020-09-04. Sri Lanka Poems. en-US.
Sahdasomi Coperahewa (1998), "Cumaratunga as a Language Planner" . The Sunday Times.

This article is licensed under the GNU Free Documentation License . It uses material from the Wikipedia article " Kumaratunga Munidasa ".

Tālapuṭa Sutta – 4. Saḷāyatana Vagga, Gāmaṇī Saɱyutta, Saɱyutta Nikāya

The Transformations of Mindfulness – Ven Bhikkhu Bodhi

Hathpana – Kumarathunga Munidasa

Filed under Uncategorized

October 13, 2020

kumaratunga munidasa essay in english grade 7

හෙලයේ මහා පඬිරුවන ’ ලෙස විරුධාවලිය ලද කුමාරතුංග මුනිදාසසූරීන් ක්‍රි.ව.1887 ජූලි මස 25 වන දා උපත ලැබී ය. එතුමා විසින් ඉටු කරනු ලැබූ ජාතික මෙහෙවර විශිෂ්ට ය.එතුමා බිහිවූ යුගයේ සිංහල භාෂා සාහිත්‍යය පසුබෑමකට ලක්ව පැවතුණි . නමුත් එවන් පසුබිමක නිරවුල් චින්තනයට මඟ පාදමින් නව ප්‍රබෝධයක් ඇති කිරීමට එතුමානන්ට හැකියාව ලැබුණි. එතුමා එයින් නොනැවතී නිසි බස්වහර හසුරවමින් සාහිත්‍යකරණයට ද පිවිස විශිෂ්ට ළමා සාහිත්‍ය ග්‍රන්ථ කිහිපයක් නිර්මාණය කරන ලදි. කුමාරතුංග මුනිදාසයානන් විසින් ලියැවුණු කාව්‍ය නිර්මාණ අතර හාවගේ වග, දොරට වැඩුම, නැලවිල්ල යන නිර්මාණ ඉන් කිහිපයකි. එතුමා විසින් නිර්මාණය කල ළමා සාහිත්‍ය කෘති අතර පද්‍ය වලට අමතරව ගද්‍ය නිර්මාණ ද කිහිපයක් ඇත. හත්පණ, මගුල් කෑම, හීන්සැරය යන ළමා කතා කුමාරතුංග මුනිදාස සූරීන්ගේ නිර්මාණ කුසලතාව ප්‍රකට කරන විශිෂ්ට නිර්මාණ ලෙස හැදින්විය හැකි ය.

මේ එතුමන් විසින් රචනා කළ හත්පන කෘතියයි.

එතුමන් විසින් රචනා කළ තවත් කෘතීන් වලින් කීපයක්:-

ප්‍රබන්ධ සංග්‍රහය
පහන් කටුවෙකි
කවි ශික්ෂාව
විරිත් වැකිය
ව්‍යාකරණ ව්වරණය
ක්‍රියා ව්වරණය
හෙළ මියැසිය
නුවණ පොත් පෙළ

ඉතිහාසඥයකු වශයෙන් ආර්. ඒ. එල්. එච්. ගුණවර්ධනයන්ගේ කාර්යභාරය”

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The Gloomy Doom Of The Sinhala Language – Another Focus In Need Of Nurture

Remembering an insightful grammarian : KUMARATUNGA MUNIDASA

By Sunalie Ratnayake –

Sunalie Ratnayake

In a moment following 33 months since the trounce of the hardnosed LTTE (on May 18, 2009), with the utmost sacrifices in armed-backing of the armed-forces, also coupled with the unassailable leadership-backing of Retired General Sarath Chandralal Fonseka, and the headship-backing of the current head of state President Percy Mahendra (Mahinda) Rajapaksa, when Sri Lanka is in apparent agony with regards to many a topic of grave citizen concern, especially topics that steadfastly hit human existence in general (mounting scarcity, skyrocketing cost of living, mind-boggling inflation, depreciation of the rupee, redundancy of graduates, crumpling of the justice system, mortified acts of the police force on the citizenry, subjugation in voter rights, suppression on the fourth estate as well as on communities of all ethnicities with an underscore on blameless displaced Tamils, and now on vulnerable Sinhalese too such as young trade unionists and fishermen, brawls amongst government-representing politicians, their bump-offs and the safeguarding of prime suspects, abductions of handcuffed detainees from the city’s court complexes, their bodies later ablaze in the city on broad daylight and so on and so forth), the month of March may also underscore the importance of the“Sinhala Language”, especially within institutions such as centres of edification. Many schools as well as other government, communal and perhaps a few public institutions too may have celebrated the day of importance to the Sinhala language, which fell on March 2nd.

Celebrating the Sinhala Day – March 2nd

However, along with all such celebrations, aide memoire, and reminiscences may have taken place in the island a couple of days ago, the reality may urge us to take an in-depth contemplation on the deterioration of the Sinhala language exploitation as of today.

Moreover, we witness Sinhala medium websites of all nature, promoting all kinds of news, sometimes factual, at other times bogus, covering many an arena, ranging from political concern to national apprehension to ecological catastrophe to somebody’s bedroom affair. Such entities perceptibly do take place via the English and other medium as well, yet the reason to underscore the Sinhala medium is due to this article calling attention to the importance of proper utilization of same, especially as it reflects on the Sinhala Language Day. There are pros and perhaps, slightly more cons in all such maneuver aforementioned, yet the worst of all, which is quite observable, is the unreservedly disgraceful and shocking modes of the utilization of the ‘language’ on such podiums.

Furthermore, in the novel dome, we eternally hear and see the language been shattered on political podiums, press conferences, ceremonies of all nature, where the chief guest or guest speakers stoop down to an undesirable plane (at certain times, going as far as using obscene language in public), where they throw-out disreputable language at the audience, without any restraint. The TV and radio stations gaily capture and air those incongruous statements of so-called accountable characters in society, which later, school going children listen to, and watch amidst their parents, and other adults at home. Such common conducts, while being condemned, at the same time becomes comical. These characters do not stop from politicians alone, but also the intolerable verbal communication methods are utilized by Buddhist monks, other members of the clergy, university professors, intellectuals, entrepreneurs and so on, whom ultimately fall into a category of incorrigible examples in society. At times, their language abuse may shock the audience. At another, the audiences too may seem quite accustomed to this espoused culture.

Therefore, are we anticipating to set examples on our children, by exposing them to such unappealing atmospheres, in terms of language ? Are we to be hopeful of a fantasy, thinking that it is sufficient to draw attention to a ‘Sinhala Day’ just once a year, while we expose the future generations to a bleak language ambiance during the rest of the 364 days ? Have those politicians and professors and whatnot (who are obvious adults, yet, have forgotten to grow up) ever thought about same ? How their frequent verbal associations and their propagation on social podiums may affect the language, and ultimately the society, which should otherwise be nourished ? While language is a fundamental entity that should be nourished, it is also not that difficult to nourish a society for the betterment, via language.

As opposed to the so-called scholars and liable individuals seen by and large in present day society, way back in the day, Sri Lanka was truly fortunate to have produced truly considerate individuals, whose works still happen to nourish the language and the society that utilizes such works, up until today. While commemorating the Sinhala Day, a name that could never be overlooked, is that ofKumaratunga Munidasa, a pioneer Sinhala linguist, grammarian, poet, writer, journalist andcommentator of good old Ceylon.

Munudasa Kumaratunga

Munidasa, who ultimately ended up at the pinnacle of the Sinhala language, in aspects of knowledge and creativity, was also able to read, write, speak and understand languages such as Pali, Sanskrit, Latin, English, Tamil, Greek and Malayalam. On March 2nd this year, an assortment of institutions in Sri Lanka celebrated the 68th commemoration on behalf of this remarkable individual, who, within the matter of 22 years, managed to present to the nation, over 130 volumes written by him, perhaps keeping an uninterrupted record, not only within the island, but in the globe as well.

Munidasa born as the 12th child in a family of 13 children, in the Indigassara village in Dikwella, Matara on July 25, 1887 was the son of Palavinnage Dona Gimara Muthukumarana, and Abious Kumaranatunga. His father Abious possessed invaluable Pali and Sanskrit manuscripts on Buddhism, Astrology and Ayurvedic Medicine, as he had been a physician who practiced Indigenous Medicine, and the young Munidasa had entirely benefited from such rare volumes in his household, which ultimately may have influenced him in further widening his skills in ‘language’.

Having received his preliminary edification at the Dikwella Buddhist School, he obtained his higher education at St. Thomas’ College in Matara, Sri Lanka. Additionally, he learnt Pali and Sanskrit from the Dikwella Watarukkana Pirivena, with the anticipation of ordaining as a Buddhist monk, which he desired more often than not. However, that expectancy could not be pursued due to obstructions imposed by his family that abominated the idea. Therefore, in respect of his family’s intent, he drifted in his path, entering Colombo’s Government Teacher’s College, where he obtained multiple years of training and graduated in 1907.

His initial teaching appointment as a Government Educator was at Bomiriya Bilingual School. Shortly he was promoted to the title of ’Principal’ at the Kadugannawa Bilingual School, and following 11 years of service, Munidasa became an Inspector of Schools, a title he held for four consecutive years, where he further offered a genuine and unmatched service to the island’s children. His initial book titled”Nikaya Sangraha Wivaranaya” an analysis for a Scripture on Buddhist Monastic Orders was written during his school epoch.

Language, a Religious Conviction

Munidasa was a dignified thinker, who considered ‘language’, ‘nation’ and ‘country’ as a religious conviction, or fairly, as an authentic Buddhist, he considered these ‘three entities’ rather as the ‘Triple Gem’. For that rationale alone, he founded the Language Restructuring Movement named “Hela Havula”, which engaged comparable individuals in literature and debate, and even exists up until today as a foremost starting point for many a scholar and artist of Lanka. This Sinhalese Literary Organization advocates the replacement of Sanskrit words with that of ‘Hela’ or ‘Native’ versions.

Munidasa entered wedded life in 1921, and his wife Lillie bore him two daughters and four sons. As a father of six, and a man who was much devoted to children and their education, Munidasa dedicated a momentous portion of his life, in aspects of developing the reading habits of children via the novel methods of teaching that he introduced by means of his works.

He truly anticipated to augment the quality of school edification, which he undoubtedly did for generations following his demise, as I too am amongst the many other beneficiaries that thoroughly utilized his books immensely, especially during times of primary edification. The initial books of the late Kumaratunga Munidasa that had replenished my incessant yearning in my mother tongue as a child are ; Magul Kema, Hath Pana (which I also recall enjoying to the fullest, as a children’s tele-series telecast on Rupavhini), Heenseraya, Kriya Wivaranaya, Wyakarana Wivaranaya, Kumara Gee, Kumarodaya, Kiyawana Nuwana, Piya Samara, Nelawilla, Wirith Wekiya, as well as his multiple books dedicated to Sinhala Grammar.

As 68 years pass by since Kumaratunga Munidasa’s demise on March 2, 1944, even today, Sri Lanka’s providential young generation has the opportunity to utilize and benefit from works of this Sinhala language mastermind beyond compare. Language remains a vital tool that should be appropriately grasped from the inception, and should never be damaged later on.

I.M.R.A Iriyagaolla’s genuine love for his mother tongue

It is also worth to note the services rendered towards the apposite utilization of the Sinhala language by the late I.M.R.A Iriyagaolla, a brilliant soul who served as Cabinet Minister of Education and Cultural Affairs in the late Dudley Senanayake’s UNP regime. Though having gained admission to the Ceylon Medical College, Iriyagolla who had not completed his studies in medicine had later served as a Journalist and Editor of a Sinhala Newspaper, and had also served in the Police Department, prior to entering politics.

Being an erudite authour who had loved art and culture, he was equally proficient in Sinhala and English. His profound knowledge in multiple languages further allowed him to translate the ever renowned “Les Misérables” of Victor Hugo from French to Sinhala titled “Manuthapaya”.Iriyagolla also composed masterpieces in Sinhala music such as “Loken Uthum Rata Lankavai” and”Sema Danamana Dinu Sujathadarani”.

Iriyagolla’s perseverance in safeguarding the Sinhala language was denoted via his appointment of a committee that encompassed scholars of repute at the time, to learn the then prevailing status of the language, with an emphasis on it’s written phraseology. A result of same was the “Standard Sinhala Committee Report” of 1968. The motive behind the committee’s appointment per Iriyagolla was the feeble situation that the language had come to pass, and the perplexity that seemed to subsist amongst the learned, teachers as well as students at the time. All parties mentioned had concerns, in aspects of the effective modes, in which the Sinhala language was to be utilized.

In this context, there had been individual interpretation carried out with regards to matters of notable question, in terms of the correct exercise of the Sinhala language, even amongst elevated seats of learning, which included universities and pirivenas. Such interpretations had included in exploiting their own modes in rules of grammar, sentence structure, punctuation, word-morphology, word-separation and so on and so forth.

Yet, with all the noteworthy efforts taken by the late Iriyagolla on the subject matter, it is demoralizing to recall that the implementation of the proposals of the Standard Sinhala Committee Report prepared to be utilized in schools from primary (first reader) to the ordinary-level class (tenth reader) in a perceptible mode had been futile, hence short-lived. Following continuous attempts to upgrade and preserve his mother tongue, Iriyagolla took leave from the nation in 1973.

What language may denote

Scholar Benjamin Whorf, an American Linguist once noted, that “language shapes thoughts and emotions, determining one’s perception of reality”. Furthermore, American Anthropologist-Linguist Edward Sapir stated that “language is not only a vehicle for the expression of thoughts, perceptions, sentiments, and values characteristic of a community ; it also represents a fundamental expression of social identity”. Sapir further went on to say ; “the mere fact of a common speech serves as a peculiar potent symbol of the social solidarity of those who speak the language.” On a lighter note, language retention helps maintain feelings of cultural kinship. Moreover, the British Philosopher, Political Economist and Civil Servant John Stuart Mill once stated that “Language is the light of the mind.”

With all this said, the pathetic situation that the language have befallen in Sri Lanka as of today is pitiable further than we all may seem to contemplate. It is not an entity that further should be regarded lightly. Celebrating an annual Sinhala Day for the sake of tradition does not mean a thing, if the accountable adults / intellectuals baring chairs of high magnitude in society does not know how to conduct their tongue, at least in society.

For a dead man to become a bystander of a besmirched atmosphere, in terms of the ‘Sinhala Language’ in present day Sri Lanka, would literally cause Kumaratunga Munidasa to roll in his own grave, especially following a lifetime of astounding dedication granted to improve the language he dearly loved, the mother tongue of a significant segment of Sri Lanka. In that context, in the least, I hope and I pray, for the sake of the eminence of the language, as well as the generations yet unborn, that in the least, our politicians in parliament, and our intellectuals on podiums of social assemblage, and all others who may squander the language may bare in mind to control their jawbones, prior to opening same, hence bring to a halt, the toss of hollow and irksome language in public.

I shall bring to a close, this essay that falls in line with the ‘Sinhala Day’ of 2012, above all, further stressing the importance of the proper utilization and preservation of the Sinhala language, with a passage from Kumaratunga Munidasa’s “Kumara Pedi” ;

“Ugannah Siya Basa, Math Wannah Ehi Rasayen, Dakinnehi Mahangu Bawa, Kiyaa Dennah Anuntath – Gain knowledge of your mother tongue, Get enthralled by it’s taste, Behold its preciousness, Enlighten others with same as well”.

Sunalie Ratnayake is a Sri Lankan born journalist based in Los Angeles, who could be reached at : [email protected]

A Disorderly Depreciation Of The Rupee

Sri lanka at the crossroads, latest comments.

Bodinayaka / March 7, 2012

only Sunila will read this artical

Max Silva / March 7, 2012

Is CT running out of ideas in bashing Sinhalese and Buddhism?Why don’t you get those “NOTABLES” to come out with something?What’s going on in Geneva?Any news on the US resolution?Or have the Yankies made a deal with Rajapakse and left the Tamil terrorists in the lurch?Pl give us some juicy news(better fabricate) on bashing Srilanka. Where are the jokers in this forum?I miss them.I don’t know about this article.But this Sunila [Edited out] looks very sweet.Next time short articles and more pictures please!

Max , are you drunk? did you seriously read this? I just came to check out what’s happening in CT and you are here.

No my friend.Today is Poya day,no! In fact i was observing “Sil” the whole day and made just one wish.That is of that wonderful human being “Velu” being born with us again!To read anything seriously here,i must be nuts..I am just wondering where have all the terrorists and the clowns have gone.Who knows,they might also have fallen in to Rajapakse’s pocket.Can’t trust these terrorists one bit.

Observer / March 7, 2012

“Scholar Benjamin Whorf, an American Linguist once noted, that “language shapes thoughts and emotions, determining one’s perception of reality.”

I have also reached a similar conclusion, for quite a while now, although I am neither a social scientist nor linguist, and so would be unable to offer empirical evidence to back up such a claim. What I “feel” however, is that the failure of SL into evolve into a “modern” society, is at least partly due to the simplicity of the Sinhala language. If one is fluent in only Sinhala, as most of our politicians are, then this poses a major challenge to progress. Sinhala is more a less a village language; it is not suited for scientific or any such technical work.

Lasantha Perera / March 8, 2012

Max, write something about Sinhala for us to see what you know about sinhala. Your comments clearly indicates your your knowledge. Please explain to us what a modern society is and need of Sri Lankans to be part of that modern society.

Mango / March 10, 2012

Observer/Heshan/Nihal is “..neither a social scientist nor linguist”, does not speak Tamil or Sinhala and only speaks English. So how can you make any judgement on the utility of Sinhala or Tamil?

A chimpanzee called Kanzi has more linguistic ability than Observer/Heshan/Nihal. :) :) “..Kanzi has exhibited advanced linguistic aptitude… Kanzi had mastered the ten words that researchers had been struggling to teach his adoptive mother, and he has since learned more than two hundred more. When he hears a spoken word … he points to the correct lexigram..” http://en.wikipedia.org/wiki/Kanzi

Observer/Heshan/Nihal also said: “Obviously humans and chimpanzees share most of the same genes, since humans evolved from chimps. “

Which village in Sri Lanka is missing an idiot called Observer?

*to evolve into a “modern” society

Compare SL to Singapore, where the compulsory medium of instruction in all schools is English, and see what a difference a language makes!

Max Silva / March 8, 2012

Thank god that the Observer has made his presence felt.”Failure of SL into evolve into a modern society…”Talking of modern society,you’d better take a walk in the streets of Chenai and see for yourself the great Dravidians shitting allover.

DSDSF / March 8, 2012

Sinhala also very much foreign Cute letters, check out the Kannada, Andra Telegu, Burma India with a greater herritage went with the wise choice, we were held in some Sinhala only

At the core we carry the ‘Aryan supremacy’ ideology We cant blame the 3 recent colonial powers, We have a more original form Young Adolph modified this in recent history

At the heart of our Buddism is division Where rice mud is superior to pot mud Thus, some others resort to more extreme Buddism Subtle competition, love hate, seeking escape/acceptance/worth The result, funnel it towards a common percieved enimy; religious/language minorites A similar may be said of Hinduism

Excuse culture, historial nostalgia and false utophia If our ways are better we would not change Hence colonial toilet manarisms rarely adopted The animalistic us & them culture is a biological reality Colonialisms most lasting legacy; give us the excuse to remain blaming them

Perera!You bring me not so fond memories of one Perera Sir whom i came across during my school days who used to beat the living day lights out of me..You are like Perera sir,asking me awkward questions.About Sinhala,you are teasing me.Second question,about modern society.Well it’s like this,you walk into a Colombo night club and that’s modern society.Those older rich women(NGOs) who get together to gossip in “Coffee Mornings” are a part of the modern society.I am lucky that Perera Sir is not close by.I am paying the price for playing truant during my school days,hence being a misfit here at CT among the esteemed educated terrorists..Anyway i have been promised a doctorate from a notorious university in Europe upon the payment of $1000.

OutofTowner / April 5, 2012

I just love how she strikes out in defence of Sinhalese grammar in a piece that starts by cluster bombing the English language with a 210 word sentence. You go girl!

shoulder muscles / March 9, 2015

Thanks for sharing your thoughts about squash racquets. Regards

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