International Conference on Buddhism and Jainism in Early Historic Asia
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Item A Critical Examination of Epistemology in Jainism(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2017) de Zoysa, H.N.Jainism is an ancient religion from India that teaches that the way to liberation and bliss is to live a life of harmlessness and renunciation. It began in the 6th century as a reformation movement within Hinduism. Vardhaman Mahavir was the founder of Jainism religion. According to Jainism teachings knowledge is the essential quality of each individual soul. Jain epistemology thus becomes vital in Jain philosophy. This study is a different prevailing views in Jainism and Jaina Philosophy regarding the epistemology, perception, intelligence, standpoints, Nayas and viewpoints. The main objective of this paper is to identify the main characteristics of epistemology in Jainism religion. Research methodology used in the study was largely based on qualitative approach which analyses the relevant documentary sources from books, journals and web sites relating to this area. A descriptive research design with survey method was applied in this study.According to the study can be identified Jainism knowledge is of five kinds as Mati, Sruthi, Avadhi, Mahaparyaya and Kevala. The first two kinds of knowledge are regarded as indirect knowledge and remaining three as direct knowledge. The essential nature of jiva is consciousness which is made up both perception and discerning knowledge. Jain philosophers identify five stages to perception such as Vyanjanagraha, Arthvagraha, Iha, Avaya and Dharana. The Jain religion preaches the doctrines of Ahimsa, Satya, Asteya, Brahmacharya and Aparigraha. The Nayas are classified in various ways. This can be concluded by epistemology in Jainism is a critical doctrine in India which have discussed several different prevailing views.Item A study based on the Buddhist teachings towards Conflict Resolution in the Society(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2017) Peiris, M.J.D.There are numerous conflicts have occurred in the world. These conflicts are different in terms of the nature of it, mainly religious, ethnic, indigenous conflicts etc. Establishing a peaceful society is the most burning issue in the present world scenario. In this dispensation, Buddhist teaching provides sustaining and preserving the world peace. The foundation of peace and security can strengthened within the framework ofBuddhism, which is typically tolerant anddiverse. The Buddha introduced a righteous way of life for human beings to follow after having himself experienced the weakness and strength of human mentality. Therefore this research is based on Buddha’s teachings which address the concept of Conflict Resolution. The main objective of this study is to identify the basic Buddhist teachings which may assist to create co- existence instead of triggering to violence. Secondary data was used such as books, journals and Buddhist magazines to conduct this research. The study problem is to ascertain as to how the noble principles of the Buddhist teachings has been active in its efforts to combat systematic violence, prejudice and hatred through non- violent means of conflict resolution. Qualitative data were presented through the summary of the results when necessary. Finally it could be concluded as Buddhism has some particularly rich resources for deployment in dissolving conflict. According to Buddhism, the roots of all unwholesome actions such as greed, hatred and delusion are viewed at the root of human conflicts. In relation to peaceful dispute resolution Buddhist teaching explores every possibility to resolve disputes without resort to violence. On the basis of above discussion it could be emphasized that the widespread conflict in the society (world) can be resolved through Buddhist teachings for personal regeneration and also highly applicable on the path to social regeneration.Item Jaina Religion in Ancient Sri Lanka(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2017) Bandara, N.; Bandara, D.; Harischandra, M.Jaina religion was one of the most popular religions that existed in ancient India. (It is well known as jainasm or jaina Sharma which belongs to the Sramana tradition) The religious leader of Jainism is known as Nigankanatha putta or Mahavira. Buddhist literature too mentions about Jainism in certain occurrences. Jainism was the first ever religion which invaded the South Asian countries such as South India, Mysore and Ceylon. Significant evidence can be found that can prove Jainism held and important place in ancient Sri Lanka. Local and foreign literary sources confirm the above fact. The main objective of this research is to discuss about the background of Jainism in ancient Sri Lanka based on the above sources. There are no definite factors to confirm as to how and when Jainism commenced its practices in ancient Sri Lanka. But there is evidence that Jainism dominated an authentic position in ancient Sri Lanka during the period of king Pandukabhaya. It becomes clear from Mahawamsa records to the effect that monasteries had been constructed for Jaina religions nominees named Jothiyagiri and Kumbanda. The above statements proves that Jainaism was the first ever religion was accorded the royal patronage of ancient Sri Lanka. Arrival of Arahant Mahinda Thera in Sri Lanka caused to create a new chapter in the history of ancient Sri Lanka. Buddhist doctrinal teachings evolved in the entire island effecting great influence on moral, virtuous and cultural lives of the citizens. Advent of Buddhism may have been strong enough to cause the decline of the powers of Jainaism. King Valagamba destroyed the monastery named Girinigantarama and built up Abhayagiri Viharaya at the same place which act resulted in degrading the authority of Jainaism. But it could be assumed that Jainaism raised its head again from time to time due to occurrences that took place after the Kings of this country left for South India for protection with the invasions of Paundyas and Cholas in Sri Lanka. There is no doubt that such religions influences may have had an impact on the customs, literature and the language which proves by the addition of adverse and unpleasant words like nasty, gaudy and indecorous etc.Item Survival and continuity of folk culture amidst Jain remains in Purulia district of West Bengal (India)(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2017) Bajpai, L.M.The paper is an attempt to highlight the survival of folk traditions, rites, rituals and festivals amidst the many Jain historical remains in Purulia district of West Bengal (India). The region saw an important assimilation of ideas across last two thousand years- resulting in the survival of many Jain icons (Tirthankara idols in blackstone). However, this very essence of survival also highlights an assimilation of religious thought processes- giving rise to a distinctive individuality in present times. This identity in turn has provided a platform for the survival of a unique folk identity- which also has helped to retain a significant aspect of the historicity of the region. Innumerable Jain icons of Tirthankaras (dating variously between 5th-9thcentury CE) are worshipped variously as folk deities (including both male and female) with varied names. Each one of them- holds a special place amidst the village it is situated within (or the nearby villages) and are revered by the people as most are also considered as the gramdevata (presiding village deity). Sometimes these festivals, rites and rituals of the deities also attract people from outside the district of Purulia as well. With very less work of a continuous documentation in the region- the historicity of these idols are difficult to be traced across a continued historical path, however, the cultural identities and other ethnographic studies of the region highlights significant information about the survival of these Jain remains. Based on an extensive ethnoarchaeological study of the region- this paper attempts to highlight this pattern of survival in present times that reflects a unique assimilation of thought processes.Item Difference between the Tirthankaras and Buddha Sculptures(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2017) Rawat, B.; Misra, S.In Ancient India there were two types of thoughts namely Yogavadi and Bhogavadi. Under Yogavadi thought the Sramana culture also used to come who believe in yoga as well as effort. There is the description of Sramanas in the Rigveda also. In Vedic literature they have been referred to as Vatrashanaha Muni. Words like Shishnadeva and Nagnahoo are found in Vedic Literature which strengthens the Yogavadi thought. Leaving the name disparity apart, it is clear that the Jaina religion was present during Vedic period also because the above facts points towards the Thirthankaras. Jaina religion is one of the ancient religions of India. This religion in the form of self-philosophy has remained from the time since there is the description of the trend of self-conquest in Jina and Jainism. Probably in this period the people recognised this religion as Jainism and the previous preachers as Jinas. Jaina religion moves around these twenty-four Tirthankars who forms the base pillars of this religion. Like this the other religion associated with Yogavadi thought is Buddhism, the propagator of which was Gautam Buddha. Sixth century B.C. was the period of great religious movement. During this period there was the emergence of Gautama Buddha along with the twenty-fourth Tirthankara Mahavira. It was through his pious efforts that this religion was propagated far and wide across the border in other words, this religion spread all over the world. In the later periods the sculptures of twenty- four Tirthankars and Buddha (the propagator of Buddhism), were made in abundance. Study about material used, period, gesture, posture, asanas, area, ensign (lanchhana) physical form, auspicious marks etc. for the construction of these sculptures discriminating each of them forms the subject matter of this proposed research paper.Item Etterment of Sick Monks (An exploration of theories in building construction accustomed in three ancient monastic hospitals ruins)(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2017) Kulanatha, I.GP.R.Ruins found in Buddhist Monastic hospitals in main three sites in Anuradhapura and Polonnaruwa Districts, excavated by Unesco Sri Lanka show two major structural base forms rectangular and quadrangular. They evidence that those buildings follow main Vasthu theories of structures built in many purposes. An open space enclosed by walls on all sides, irrespective of whether it has a roof is permissible for purpose of living if it has followed the rationale of controlling energies for beneficial effects of its dwellers. This rationale is based on space (place) time and the orientation with accounting the interaction of background geo-magnetic radiation with different architectural forms and their influence on ecological characteristics of surrounding living space of a man. The created structure and nature, thereby connect us to the earth and to the cosmic energies. Thus developing the spatial energies are influenced on the Human Body, Mind and Spirit. Aim of this study is to prove that hospital foundations show the ancient system of building theory has manipulated the energies beneficial for the users of building. Traditional building construction in Sri Lanka usually follows the ancestral guidelines whether they do not understand its scientific background. Contemporary studies on 'Vasthu' shows the effects of human health explained in modern terms. The left ruins of Mihinthale and Alahana Pirivena monastic hospital demonstrate the establishing five cosmic energies in the first step of structuring the building and those energies are manifested in fourth stage of world creation based on Indian philosophy. It was further observe that building could demonstrate the pyramidal effect in addition to the traditional Vasthu effects in curing the sick.Item A conceptual assimilation between Ayurveda and Buddhist Theories(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2017) Kulasinghe, W.B.W.; Kulanatha, I.G.P.R."Vedana"is a kind of feeling experiencing may possiblyin good or bad and not eternal same as the world.Uprooting "vedana" exclusively has elaborated by Lord Buddhism rather than any profounder of any tradition. Ayurveda reasoning for all kind ofpain is intellectual blasphemy as a single cause in comparatively with Buddhist theories where saying that the untamed main three windows mind,body and the word (Sitha,Kaya,Vachanaya) causing for its origin.Also it is a bodily signal of a disease represents through aggravated doshaVata. Aim of this research is to compare and analyze the facts related to the term Vedana in Budhdhismwith exploring themultiple meaning of the term. Secondly to reveal hypothetically established matters in Buddhism for curing all kinds of vedana. Finally to establish the theories those compatible in both the traditions in the aspect of enlighten the context of vedana or suffering the being in the path of its elimination. Research carried out through scanning for relevant chapters of main three treaties of Ayurveda and enormously insutra and AbhidhammaPitaka in Thripitaka discussingwithscholarly monks. The significance of finding was the term "Dukkha" used in Ayurveda in general to elaborate disease condition. The term Vedanahas used in the chapter ofKathidhapurusheeyaSharira,DukkhainPurusha (soul) explained in multiple meanings. Basically vedanaor pain is considered in a single sense of unpleasant experience. Ayurveda considers vedanais a sense of a signal comes throughthe mind or the body and in Buddhist theory it is a pain or a pleasure subjected with the tolerance and also depended with the advancement of own mind. Ayurveda and Buddhist explanation in a single sense ofvedanaof a being expresses the level of awareness based practice of mind and relieving the pain even dependent with the development of the mind towards the understanding the reality of the world.Item The Buddhist Heritage Related to Sigiriya Revealed Through Archaeological Factors(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2017) Madhumali, A.K.R.; Buddikasiri, P.R.A.Archaeology can be simply defined as the study of mankind's history through scientific observation of material evidence. Many of the archaeological evidence from the ancient era of Sri Lanka can be described to be of creations that had Buddhist background. The purpose of this research will be to investigate Buddhist heritage by analyzing data found from the world heritage site “Sigiriya”. The methodology of this research will take material factors, considered to be archaeological evidence, and scriptures, into the preliminary investigation. Built to function as a fortress and palace, most attention to Sigiriya is directed towards the creations that took place during king Kashayapa’s reign during the 5th century A.D. These factors contributed greatly to wars Sigiriya becoming a world heritage site. However, before and after the period of Kashayapa, much development of Buddhism has not taken place in and around d this area. Scripture carved into cave walls and other literature found in caves prove that this site contains cave monasteries are connected with one of the most important events if Buddhism in Sri Lanka, the arrival of Buddhism known “Mahindagamanaya”. Furthermore, many post-Kashyapa religious buildings such as the“Bodhigaraya”, “Cave monasteries”, “Stupa”can be found here. The frescoes can be recognized as a place in Sigiriya where much focus has turned. The female figures, among these frescoes, has been the centre of much discussion. But the imagery found near the"Asana” cave shows that there were indeed a Buddhist influence as well. A picture of a monk can be clearly identified here. According to these data, we can unravel information the Buddhist nature and the inception of such an environment through the identification of our Archaeology can be simply defined as the study of mankind's history through scientific observation of material evidence. Many of the archaeological evidence from the ancient era of Sri Lanka can be described to be of creations that had Buddhist background. The purpose of this research will be to investigate Buddhist heritage by analyzing data found from the world heritage site “Sigiriya”. The methodology of this research will take material factors, considered to be archaeological evidence, and scriptures, into the preliminary investigation. Built to function as a fortress and palace, most attention to Sigiriya is directed towards the creations that took place during king Kashayapa’s reign during the 5th century A.D. These factors contributed greatly to wars Sigiriya becoming a world heritage site. However, before and after the period of Kashayapa, much development of Buddhism has not taken place in and around d this area. Scripture carved into cave walls and other literature found in caves prove that this site contains cave monasteries are connected with one of the most important events if Buddhism in Sri Lanka, the arrival of Buddhism known “Mahindagamanaya”. Furthermore, many post-Kashyapa religious buildings such as the“Bodhigaraya”, “Cave monasteries”, “Stupa”can be found here. The frescoes can be recognized as a place in Sigiriya where much focus has turned. The female figures, among these frescoes, has been the centre of much discussion. But the imagery found near the"Asana” cave shows that there were indeed a Buddhist influence as well. A picture of a monk can be clearly identified here. According to these data, we can unravel information the Buddhist nature and the inception of such an environment through the identification of our materialistic heritage and important Buddhist monastic ruins with archaeological importance. And from the factors of nearby ancient sites, it is assumed that Sigiriya was in fact a Buddhist religious center in different eras.Item Celebrating Tenfold Virtue: An analysis of celebration of virtue in Jainism(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2017) Jain, V.; Maurya, A.Das Lakshan Parva alias Paryushan is a ten day long festival celebrated annually by the Digamber Jains for self-purification and uplift. Das Lakshan means ten virtues which are the bed – rock of Jain ethics. The festival is marked by a cheerful observance of Uttama Kshama(Supreme Forgiveness),Uttama Aarjava(Supreme Honesty or Straight - forwardness), Uttama Mardava(Supreme Humility or Tenderness),Uttama Satya(Supreme Truthfulness),Uttama Shaucha(Supreme Purity),Uttama Sanyam(Supreme Self-restraint),Uttama Tapa(Supreme Penance or Austerity),Uttama Tyaga(Supreme Renunciation),Uttama Akinchanya(Supreme Non – attachment) and Uttama Brahmacharya(Supreme Chastity or Celibacy). It is believed that the strict adherence to these virtues puts us on the road to our ultimate destination i.e. salvation. The unique feature of Jainism i.e. celebration of virtues and forgiveness and its impact on society and globe will be highlighted in this paper.Item Interpreting Jainisim in Sri Lanka(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2017) Dwivedi, S.K.The cultural relations of India and Sri Lanka has been very important through the ages. Not only religion, but all the spheres of culture are similar in both the countries. The amazing caves, temples and Dagobas of Sri Lanka are the witness of mutual exchange of cultural traits between these two countries. They prove Sri Lanka to be the safest heaven and a stable just as a magnificent mansion for Jainism and Buddhism, both. During chola period, the cross section of society from South India, particularly Tamilnadu travelled and even migrated to simhala Dvipa and brought both the countries under laurels. Jainism existed in Sri Lanka (Simhala Dvipa) before Christian era. It is evident in the Mahavamsa, that the king Pandukamaya built a temple and a monastery for two Jain monks at his capital Anuradhapur in about 4th century B.C. It is also said that these edifices were intact constantly upto the reign of 21 Kings, which were later converted into Buddhist Sangharam. Scholars are of opinion that the temple and monastrey existed during the reign of king Vattagamini (90 B.C.-38 B.C.) It is mentioned in Mahavamsa that the Jain Shravakas were residing at Anuradhapur in about 420 B.C. when it was established as a royal city. Some of the Jain monks visited simhala Dvipa to propagate Jainism time and again. Jain monk Yashkirtti was one of them. According to Jain literature, King Bharat, the son of Tirthankar Rishabhanath, occupied simhala Dvipa and developed the Jain ideology overthere. Buddhist text Mahavasa mentions that Mauryan king Smprati was very much interested in propagating Jainsim in simhala Dvipa and also sent a delegatnion of some Jain monks over seas. The Jain Tirthankar Rishabhanath Sumatinath and Bharat chakravartti had been associated with Sri Lanka. The places like Sigiria, Abhayagiri, Srigiri Anuradhpur etc. were the cradle of Jainisim in Sri Lanka.