Browsing by Author "Aslam, N."

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Ancient corridor of Pakistan linkages with rest of other world and its impact on trade culture and pilgrimages
(The International Conference on Land Transportation, Locomotive Heritage and Road Culture - 2017, 2017) Aslam, N.
Geographically in ancient times the term Pakistan applied to the North West region of Subcontinent. Owing to its peculiar geographical location ancient Pakistan had been closer contact with Afghanistan, China, Central Asian and West through Gandhara with many routes. The routes gradually converted into roads and highways. In ancient Pakistan many types of corridors developed such as king highway, caravan routes, pilgrims routes, trade routes and military routes. Grand Trunk road is the best example of king highway which was established by the Achaemenians dynasty. The Uttarapatha was the major rote of commercial and cultural exchange between the North-western borderlands of South Asia and Northern India. It was a Northern route started from Magadha through the Gangetic Basin and passes running through the region of Gandhara to far-away Western Asia as a royal trade route combined with a constant inflow of immigrants from highland Asia. The Silk road (modern Karakoram highway) was a historic road from Taxila to Kashghar via Thaha Kot,Chilas ,Gilgit and Hunza. The Silk route mainly a pilgrim route but provided an opportunity to discover the possibilities of trade. Khyber Pass route is the most famous route attracted migrants and armies. Migration of Aryans, Greeks, Scythian, Kushan and Huns developed a new political and cultural history of this region and served as an introduction pad for Buddhist spread across the Hindu Kush and Karakorum mountains. All routes from the highland of Afghanistan, China and Central Asia met at Taxila and it marked an important junction of routes to Kashmir and Chilas. The location of Taxila at the main gate to India has a network of routes connected to ancient Pakistan, Central Asia, Iran, Afghanistan and China. It was mainly responsible for its development into a political economic and cultural Centre. Besides these, there were many routes and roads; between Sindh and Punjab, Gandhara and Northern India, plains of Punjab to Afghanistan and Central Asia and Gandhara to China. These main routes exercised for commercial and cultural exchange between the Northwestern and Northern India to Mathura, Taxila and Bactria in Northern Afghanistan and Western Central Asia and played a significant role in the development of culture and civilization in South Asia. The ancient routes of Pakistan provide different discoveries regarding many cultural values and its phases of expansion in south Asian region. This research paper highlights the different ancient routes of Pakistan linkages with Central Asia China Afghanistan and India. The cultural activities developed different periods linking with ancient route. In this regard ‘culture’ is concerned with the transaction of political social and economic values. Evidences of these exchanges are linked with the existence of coins and other trading commodities explored in this region. Commerce is the numbers of facilitating activities in exchange of commodities. Different culture systems and supporting activities found in the background of Pakistani culture are deeply analyzed and explored in regard to its related impact on the welfare and development of human wellbeing of these routes. The routes mainly discovered the Historical and cultural activities of different periods and linked with famous route of pilgrim. Pakistan served as a station between the east and west which received and transmitted cultural, artistic, political, commercial and religious currents in different directions. The political and cultural history of Pakistan frequently marks on numismatic evidence, art, architecture, and historical documents and inscriptions. This paper is focused on exploring different routes of Pakistan and culture activities and its development with its evidences in different historical period around theses route. Furthermore useful recommendations to link these ancient developments with current modern society are also extracted from this study. This research tells that how ancient culture and their values are having sound linkup with the ancient routes.
Buddhist Art in Ancient Gandhara, an Appraisal of its Distinctive Features
(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2017) Aslam, N.; Bukhari, M.F.
The present research paper focuses on the Buddhist art of Gandhara. The main objectivee behind this has been to focus on the distinctive features of this art. Gandhara art was initiated under the powerful Kushan kingdom and this was its blossoming period. Thus the term Gandhara art applies to the Buddhist art and architecture that flourished in Gandhara region from the 1st century to the 5th century A.D. After the Mahaprinirvana of the Buddha, his followers started to worship him but they did not have any object for worship like stupas and Buddha images. Firstly, King Asoka built thousands stupas and viharas and during this time Buddhism was spread in Gandhara by Majjhantika. Gandhara received its share from the relics of the Buddha, and they erected stupas to enshrine the relics of the Buddha and the story of Buddhist art and architecture also started with that. Maurya state followed the Graeco-Bactrians kingdom. The Indo Greeks rulers arrived with new philosophical and cultural approaches giving new dimensions to the art of Gandhara. Subsequently, the Indo-Scythian and the Indo-Parthian set new trends in the local traditions. However, the Kushan rule proved more innovation in the field of art and architecture. It is in this regard that reign of Kanishka-I is considered the golden age of Gandhara art. During the reign of Kanishka, Buddhism took a new twist and developed into Mahayana Buddhism (the Great Vehicle). Mahayana Buddhism gave birth to the most tangible form of Gandhara art. In India, initially Buddhist sculptures were made in the form of symbols but Emperor Kanishka gave physical shape to the Buddha statue and the first Buddha figure was constructed in Gandhara. This was the most important contribution of Gandhara art in the depiction of the Buddha in human form. The main purpose of Gandhara art is the spread of Buddhism through the different sculptures carved in stone, stucco, terracotta bronze and even paintings. Gandhara art is first and foremost a religious Buddhist art. The events of the life of the Buddha starting from his mother dreaming up to his great demise are captured in these art works. Besides the sculptures exemplify the life of the Buddha, single statue or relief of him, either standing or seated were also erected. Gandhara art Sculpture is divided into three groups: Independent cult images of the Buddha and Bodhisattva, Non-Buddhist deities’ images, Relief panels. Gandhara sculptures are entirely connected with Buddhist iconography, though many of them manifest some western or classical influence and this Buddhist art is generally known as Graeco-Roman, Greco -Buddhist, Indo-Greek and Indo-Bactrian and Roman-Buddhist. The images of the Buddha resembled precisely to ‘Apollo’ the Greek god of beauty .The describing style is sophisticated and has stylish manners. The Buddha images are shown in many different poses such as abhayamudra, dhayanamudra, dharamacharkamudra and bhumisparsamudra. The images of the Buddha show some special signs or symbols. The most prominent among those that appear are ushnisha, urṇa and wheel. The main focus of the art was Buddha's life stories and individual images, his previous birth stories or jatakas. Bodhisattvas and Buddha. The theme of Gandhara art was the depiction of different concepts of Buddhism. Many aspects of Gandhara art have been studied but however this art misted up in obscurity. Even today many questions remain about the date of its rise and decline; the sources of its influences and causes of its destruction. All these issues are part of discussion of the present research study.
Buddhist Art in Ancient Gandhara, An Appraisal of its Distinctive Features
(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2017) Aslam, N.; Bukhari, M.F.
Symbolism of Elephants in Buddhism and Hinduism
(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2016) Aslam, N.; Bukhari, M.F.
Elephants have been utilized in different cultural and religious depictions since the Stone Age. They are depicted on petroglyphs and inside caves and also represented through different methods of art and craft as well as sculptures, architecture, ivory crafts and ivory paintings. In different mythologies the elephant is a sacred animal. In Hinduism and Buddhism, the elephant has been a strong special power that has spiritual significance. In Hindu mythology, one acts as the custom vehicle of Lord Indra who is considered as the God of heaven and additionally Ganesha was offered his head by the elephant when he was once beheaded by his own angry father. Hence the elephant has the honour and respect and is therefore celebrated and worshipped by the Hindus of India. In Buddhism many symbols represent the Buddha, and in Buddhist iconography a white elephant is an albino elephant. The white color is a sign of purity and holiness in Buddhism. The elephant is commonly known for its power and wisdom, and white elephants also have the all these characteristics. Queen Maya the mother of Buddha also claimed that in a dream a white elephant flew in the air and inserted his trunk in her right side resulting in the birth of Buddha. The symbols of Buddhism means “Om Mani Padme Hum”. The lotus flower, dharma wheel, stupa and white elephant are common symbols which represent the presence of Buddha.